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Letter N

Name hazards: [Sefer Chassidim/Tzavah of Rav Yehuda Hachassid/Achronim]

A. Unsuccessful-Not to name a child with a name that has history of unsuccess:[1]

If a number of individuals with the same name have been unsuccessful in life, then one is to not name his child with that name. This applies even to one’s own father who is deceased. Thus, if one named his son after his deceased father and the son was not successful, and also his brother named his son after the father and his son was not successful, then the third or fourth brother is not to call their sons by their father’s name, as with two times there is a Chazakah that the name does not carry good luck. This certainly applies if three brothers named their sons by the father’s name and none of them were successful, in which case it is considered a Chazakah according to all.

B. Not to name after person who died tragically:[2]

It is customary not to name a child after an individual who died young. [If, however, one adds a second name to the name, then some are lenient.[3] One is to place the added name as the first name, and the name of the person who he is naming after as second.[4] Some, however, write that this is with exception to one who is naming after his or her father or mother, the grandparent of the newborn, in which case one may name after them even if they died tragically and young, being that the Mitzvah of honoring one’s parent protects one from any evil eye.[5] Likewise, one may name children after those killed in the holocaust.[6]]

C. Naming son after his deceased brother:[7]

It is a danger to name one’s child after his deceased brother. [However, some write that if one adds a name to the name of the deceased brother, having the name of the deceased brother come last, then not only is it permitted to be done, but it is even a good Segula to do so.[8] Some Poskim[9] rule that this warning only applies to maternal siblings. However, other Poskim[10] rule that it applies even to paternal siblings.]

D. Naming after person who died after the birth of the child:

Some Poskim[11] rule that one should not name a child after a person who passed away only after the birth of the child. Other Poskim[12], however, rule that it is permitted to do so.

E. Names to avoid:[13]

Some[14] write that one is to avoid naming his son any of the following names:

1. Yehuda and Shmuel. [Some say that this warning only applies to the descendants of Rav Yehuda Hachassid.[15] However, we find that even his own descendants did not abide by this warning.[16] Hence there is no need to be worried of this matter, and the practical custom amongst all Jewry is to name one’s children Yehuda and Shmuel.[17]]
2. Avraham
3. Yitzchak
4. Yaakov
5. Moshe

Practically, one who has not received this tradition and has named his sons these names will be protected by Hashem.[18]

F. Naming after living relative:[19]

One is not to name a child after a living relative.[20] Sephardim, however, are not particular in this matter.[21] According to all, one is not to name his child after himself.[22]

G. Naming after deceased before burial:[23]

Some Poskim[24] rule that one should not name a child after a person who has passed away but has yet to be buried. Other Poskim[25] question this assertion.

H. Naming two sons the same name:[26]

One is not to name two sons with the same name even if one of the sons is no longer alive.[27] However, some Poskim[28] are lenient in this.

I. Naming a girl after a man and vice versa:

Some Poskim[29] rule that one should not name a girl after the name of a man, such as Dina after a man named Dan. However, one may name a boy after a woman.[30] Other Poskim[31], however, rule that even a girl may be named after a man.

J. Writing your name and ownership on an item:[32]

A person should not write in a Sefer “Sheli Hu/it is mine,” rather, he should simply write his name without writing the words “it is mine.” [Some Poskim[33] rule that the same applies for any item, that one should never write on any item that he owns, that “it is mine.”]

K. Two or three people with the same name living in the same house:[34]

Three people who share the same name should not live in the same home due to danger.[35] Furthermore, some Poskim[36] rule that this issue of danger applies even if only two residents of a home share the same name. [Some Poskim[37] rule that this danger only applies if each of the people who share the same name are owners of the home. Other Poskim[38] 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[39] rule that the danger does not apply to Torah scholars who learn Torah together. Other Poskim[40] question whether this danger applies to women as well.]

Nails-Cutting one’s nails:[41] [Rishonim/Shulchan Aruch/Shulchan Aruch Harav/Achronim]

*Regarding Toenails-see next Halacha for a full compilation!

A. Mitzvah to cut on Erev Shabbos:[42]

It is a Mitzvah to cut one’s [hand[43]] nails every[44] Erev Shabbos.[45] [See Q&A]

Sparks of Kabala-Meaning behind nails:[46] The nails are rooted in a very high spiritual source. Prior to the sin of eating from the tree of knowledge Adam was completely covered by nails which protected him from evil. The sin then caused the nails to leave and only remain on the tips of the fingers, in which there also resides the impurities of the sin. Due to this the nails must be removed, and doing so brings peace to the world. However, they may not be belittled by throwing them away as they derive from a high source and on them is dependent the fixing of the world. It is also for this reason that they are dangerous for women. This is measure for measure, as the woman caused Adam to lose his sublime revelation contained within the nails, therefore the nails cause her danger. Q&A When on Erev Shabbos are the nails to be cut?[47] The nails are to be cut prior to bathing for Shabbos or going to Mikveh.[48] Regarding when they are to be cut prior to Mikveh/bathing, there are various opinions mentioned: Before Midday, [after midday before Mincha[49]], after Mincha, before Shnayim Mikra, after Shnayim Mikra but before Mikveh.[50] We have not accepted any final ruling. [Practically, many have the custom to cut the nails prior to Shnayim Mikra.]   May one cut his nail when Rosh Chodesh falls on Erev Shabbos?[51] Normally, one may[52] not cut their nails[53] on Rosh Chodesh.[54] However, when Rosh Chodesh falls on Erev Shabbos, some Poskim[55] rule it is permitted to cut the nails on Erev Shabbos Rosh Chodesh, and so is the implied opinion of Admur. Other Poskim[56], however, rule one may not cut the nails on Rosh Chodesh even when it falls on Erev Shabbos. [Practically, one who cuts his nails on every Erev Shabbos may be lenient to do so also on Erev Shabbos Rosh Chodesh.[57] Likewise, one with very long nails may be lenient to cut them.[58] However, some Poskim[59] conclude that initially it is proper to cut the nails on Thursday, or Wednesday if Rosh Chodesh falls on Thursday-Friday, and hence avoid entering the dispute.] May one cut his nails on Erev Shabbos Chol Hamoed, or Erev the last day of Yom Tov? If one cut his nails on Erev Yom Tov:[60] One who cut his nails on Erev Yom Tov [or in close proximity to Erev Yom Tov to the point there was nothing to cut before Yom Tov[61]] is permitted to cut his nails during Chol Hamoed.[62] If one did not cut them Erev Yom Tov:[63] Some Poskim[64] rule it is forbidden to cut nails on Erev Shabbos, or Erev Yom Tov of the last days, if he did not cut them on Erev Yom Tov of the first days. Others[65] however rule it is permitted to cut nails on Erev Shabbos [or Erev Yom Tov[66]] if one is accustomed to do so on every Erev Shabbos throughout the year.[67] It is implied from Admur like the former opinion, that it is forbidden to cut them.[68] According to all, it is forbidden to cut the nails on Erev Shabbos if he is not accustomed to always do so.

B. Cutting nails during the week, prior to Erev Shabbos?[69]

Although it is a Mitzvah to cut the nails on Erev Shabbos as stated above nevertheless if one does not desire to wait until then, the question arises whether he may cut them during other days of the week. There are two customs recorded in this regard:

First Custom-Only cut on Erev Shabbos and Yom Tov:[70] Some are cautious to avoid cutting their nails on any weekday other than Erev Shabbos or Erev Yom Tov. They thus cut their hand nails only on Friday and their toenails on Thursday.[71] However on other days, they do not cut their nails at all due to reasons known to them [based on Kabala].

Second Custom-Only avoid cutting on Thursday: Some[72] [are accustomed to allow the cutting of nails on other days of the week[73] if he chooses not to wait until Friday[74], although they] are particular to not cut the nails on Thursday.[75] [See Q&A] [Thus beginning from Wednesday night one should not cut his nails.]      

C. Cutting nails on Thursday:[76]

It is a Mitzvah to cut one’s [hand[77]] nails every[78] Erev Shabbos.[79] If one is unable to wait until Friday, then one may cut his nails on previous days of the week.[80] However, some[81]  are particular to not cut the nails on Thursday.[82] [Practically, the widespread custom is to be careful as states this opinion. Thus, beginning from Wednesday night one should not cut his nails, until the start of Thursday night.[83]]

Summary: It is customary to avoid cutting nails beginning from Wednesday night until the start of Thursday night.   Q&A on cutting nails on Thursday If one will not have time to cut his nails on Friday may he be lenient to do so on Thursday?[84] Yes.   If Yom Tov falls on Friday may one cut his nails on Thursday?[85] Yes. It is a Mitzvah to do so. [Thus, if Shavuos falls on Friday-Shabbos one may cut his nails on Thursday.]   May a Chasan and Kallah cut their nails on Thursday if their wedding is taking place that night? If they did not cut the nails beforehand, and will be unable to cut the nails on Thursday night, they may cut their nails on Thursday.   May a woman get a manicure on Wednesday night/Thursday? Seemingly, this is allowed as it does not involve cutting the nails off completely.[86]   May one cut his toenails on Thursday? It is unclear if those who avoid cutting nails on Thursday are only particular regarding the hand nails or also regarding the toenails.[87]   May one cut the nails after sunset on Thursday, prior to nightfall? Seemingly, it is best to wait until nightfall to cut the nails, although in a time of need one may certainly do so.

May one cut his nails on Thursday when Rosh Chodesh falls on Friday? Question: [Thursday, 29th Tamuz, 5782] I have not yet cut my nails and just realized that tomorrow, Friday, is Rosh Chodesh? May I nevertheless cut them today even though it is Thursday which is a day that we generally avoid cutting nails? Is it better that I cut them Thursday, Friday, or not cut them at all?   Answer: You are to cut the nails on Thursday, and not beforehand. This especially applies if you are not accustomed to cutting your nails on every Erev Shabbos, and possibly applies even if you are accustomed to do so every Erev Shabbos. If you forgot and it is already Friday, then if you are particular to cut your nails every Friday in honor of Shabbos, then you may do so also this Friday even though it is Rosh Chodesh. If you are not particular to cut them every Friday, then you may not cut them on Friday.   Explanation: The prohibition against cutting nails on Rosh Chodesh is due to danger, while the restriction against cutting nails on Thursday is a mere custom which is not universal. Accordingly, if one is faced with the choice of transgressing the Rosh Chodesh restriction versus transgressing the Thursday restriction, it is better to transgress the Thursday restriction. Now, regarding when Rosh Chodesh falls on Erev Shabbos, it is disputed amongst the Poskim as to whether the nail restriction even applies, and the final ruling is that one who cuts his nails every Friday may do so even when Rosh Chodesh falls on Friday. Thus, certainly one who is particular to cut his nails every Friday may do so this Friday as well even though it is Rosh Chodesh. Nonetheless, some Poskim rule that even in such a case one is to initially proceed to do so on Thursday. If, however, one is not always particular to cut his nails on Friday, then he may not cut them on Friday Rosh Chodesh. Accordingly, he is to cut them on another day during the week. Now, if he forgot to cut them before Thursday, then he may cut them on Thursday in honor of Shabbos, as the restriction against cutting nails on Thursday only applies when one has the opportunity to cut them on Friday. If, however, the opportunity is not available on Friday, such as in our case due to the restriction of Rosh Chodesh, then he may cut them on Thursday, as it is being done for the sake of a mitzvah in honor of Shabbos, which overrides the issue of avoidance of cutting nails on Thursday. Aside for this being explicitly written in the Poskim, it is also what logic dictates, as the entire reason of avoidance of cutting nails on Thursday is because it’s not honorable to Shabbos to schedule the cutting of the nails in a way that they will begin growing back on Shabbos. However, it is much more disrespectful to Shabbos to enter into Shabbos with uncut nails. [Vetzaruch Iyun, as according to the opinion which avoids cutting nails on Thursday it is implied that it is permitted to cut the nails on Wednesday even though will begin growing back before Shabbos, and hence it is implied that it is better to enter Shabbos with a small amount of nails, then to cause the nails to begin growing back on Shabbos. Others however dispute this and rule that according to this opinion even before Thursday it is not to be done.] Furthermore, some Poskim rule that whenever Rosh Chodesh falls on Friday, then one is to specifically cut the nails on Thursday in order so it be cut in as close proximity to Shabbos as possible.   Sources: See regarding the restriction of cutting nails on Thursday: Admur 260:2; Taz 260:1; M”A 260; Rashal; Mateh Moshe 411; Other opinions: The Aruch Hashulchan [260:6] argues against this custom. Likewise, he writes that all these cautions mentioned by nails are not required by the letter of the law, and one who is not particular in them, has not done any transgression; The reason: As the nails begin growing on the 3rd day after being cut and hence if they are cut on Thursday they will begin growing on Shabbos, thus some avoid cutting it on Thursday. [Admur ibid] Now, although there is no prohibition involved if the nails begin growing back on Shabbos, nevertheless it is not respectful that the nails which one ridded himself of in honor of Shabbos begins growing back on Shabbos. [Machatzis Hashekel 260:1; M”B 260:6 in name of Elya Raba] The above applies only to nails however a haircut may be given on Thursday being that hair begins to grow back that same day. [Kuntrus Achron 260:1] It is implied that this opinion is only particular regarding Thursday, however they allow one to cut the nails on Wednesday or another day of the week. See however Peri Megadim 260 M”Z 1 who brings the Eliyah Raba who learns that this opinion holds that even before Thursday the nails are not to be cut, as then certainly one will have grown nails by Shabbos. This understanding however requires further analysis as if so then what is the dispute between this opinion and the previous opinion. Accordingly, they both hold the nails are to only be cut on Erev Shabbos. This is besides the fact that this is not the simple implication of Admur, and does not fit in with the explanation of the Machatzis Hashekel [260-brought in the footnotes to follow] behind the stringency. See regarding the restriction of cutting nails on Rosh Chodesh: Rav Yehuda Hachassid 49; Beir Heiytiv 260:2; Kneses Hagedola 260; omitted from Admur ibid and M”A ibid; The Ketzos Hashulchan 73 footnote 4 questions as to why no mention of this is made by the M”A or Admur in 260:1. See however Shaar Hakolel in Nesiv Hachaim 48:3; Shivim Temarim 57 who explain Admur omitted it because on Erev Shabbos it is Mitzvah to cut the nails even when it coincides with Rosh Chodesh. However on a non-Erev Shabbos Rosh Chodesh he would agree that one may not cut the nails. See next!  See regarding the law if Rosh Chodesh falls on Friday: Lenient: Tehila Ledavid 260:1; Shaar Hakolel in Nesiv Hachaim 48:3; Shivim Temarim 57 as is the simple implication of the Kneses Hagedola ibid, Beir Heiytiv ibid, Elya Raba ibid, M”A ibid, and Admur ibid who all omit the custom to avoid cutting nails when mentioning the custom to avoid cutting hair on Erev Shabbos Rosh Chodesh [However, see Ketzos Hashulchan 72 footnote 4 who leaves the opinion of Admur on this matter in question.]; Opinions brought in footnotes on the Tzavah ibid; See Minchas Shabbos 72:66; Alef Hamagen 12; Maharam Brisk 2:99; Meishiv Halacha 2:4; Kitzur Hilchos Shabbos-Supplements; Stringent: Derech Hachaim Dinei Erev Shabbos; Ashel Avraham Butchach Tinyana 417; Mili Dechassidusa 57; Kitzur SHU”A 72:14; Aruch Hashulchan 260:6; M”B 260:7 “There are communities who do not cut their hair or nails on Rosh Chodesh even when it falls on Shabbos”; Likkutei Maharich “It is difficult to do an action against the great Poskim”; Kaf Hachaim 260:12 allows only cutting the nails that stretch past the skin; Piskeiy Teshuvos 260:10 “Initially one is certainly to suspect for the ruling of these Poskim”; See Shaareiy Teshuvah 260:1 in name of Machazik Bracha 260; Ketzos Hashulchan 72 footnote 4 leaves this matter in question; See regarding that one may cut the nails on Thursday if he will not be able to cut them on Friday: Aruch Hashulchan 260:6; Piskeiy Teshuvos 260:5; See regarding even initially cutting nails on Thursday whenever Rosh Chodesh falls on Shabbos: Shivim Temarim ibid “In my opinion, if one forgot or could not cut his nails before Friday…..In my opinion, one is to initially cut it on Thursday and not Wednesday in order so it be as apparent as possible that he is doing so Lekavod Shabbos…There is no need to worry in such a case to those who are particular to not cut them on Thursday.”; Shaareiy Teshuvah 260:1 in name of Machazik Bracha 260; Ashel Avraham Butchach Tinyana 417; Mili Dechassidusa 57; Darkei Chaim Veshalom 394; Az Nidbaru 12:4; Piskeiy Teshuvos 260:10; Vetzaruch Iyun if the lenient Poskim above [i.e. Nesiv Hachaim, Tehila Ledavid] agree with this and rule that initially one should cut it before Erev Shabbos.

 D. Cutting nails on Rosh Chodesh:[88]

One may[89] not cut his nails[90] on Rosh Chodesh.[91] This applies to both men and women.[92] [This applies to both days of Rosh Chodesh.[93] This applies to both the day and night of Rosh Chodesh.[94] Some Poskim[95] rule one should not cut the hair or nails starting from the time of the Molad, until after Rosh Chodesh.]

Q&A May one cut his nail when Rosh Chodesh falls on Erev Shabbos?[96] When Rosh Chodesh falls on Erev Shabbos, some Poskim[97] rule it is permitted to cut the nails on Erev Shabbos Rosh Chodesh, and so is the implied opinion of Admur. Other Poskim[98], however, rule one may not cut the nails on Rosh Chodesh even when it falls on Erev Shabbos. [Practically, one who cuts his nails on every Erev Shabbos may be lenient to do so also on Erev Shabbos Rosh Chodesh.[99] Likewise, one with very long nails may be lenient to cut them.[100] However, some Poskim[101] conclude that initially it is proper to cut the nails on Thursday, or Wednesday if Rosh Chodesh falls on Thursday-Friday, and hence avoid entering the dispute.]   If Rosh Chodesh falls on the day of one’s Mikveh night should the nails be cut prior to Rosh Chodesh?[102] No.[103]                                                                                         If one began cutting his nails or hair and then remembered that it is Rosh Chodesh may he finish cutting them?[104] If one began cutting his nails [or hair] on Rosh Chodesh and then realized his mistake, he may continue to cut the remainder, and Hashem will protect him from his mistake. This applies even if he began cutting only a small part of the nail.   May a person cut his nails on Rosh Chodesh if they are a Chatzitza for Netilas Yadayim?[105] Yes. If one accidentally cut his nails on Rosh Chodesh, is he to nevertheless burn them?[106] Yes.

E. Not to cut the toe and hand nails on same day:[107]

Some[108] are cautious to avoid cutting the hand and toenails on the same day, due to worry of danger.[109] [Practically, so is the accepted custom to be particular in this matter.[110] However, one may cut one during the day and the other that night.[111] Some also allow to cut one of them at night and the other the next day however others rule this is not to be done, and so seems to be the opinion of Admur.[112]]

Q&A on cutting nails on same day May a person cut a single nail of the hand and acing a nail of this toe on the same day?[113] Some Poskim[114] rule that one should not cut even a single nail of the hand and feet on the same day. Other Poskim[115], however, rule that this is not a problem.   May one cut his toenails at night and his hand nails the next day? See above in brackets.   If one did not cut his toenails prior to Erev Shabbos, may he cut them on Erev Shabbos together with his hand nails?[116] One should not do so. In such a case one should cut specifically his hand nails. May a woman cut her hand and toenails on the same day if it is her day of Mikveh?[117] Yes. May a man cut his hand and toenails on the same day on Erev Yom Kippur?[118] Yes, if he forgot to cut them beforehand on two separate days. May a man cut his hand and toenails on the same day on Erev Yom Tov?[119] Yes, if he forgot to cut them beforehand on two separate days.

F. The order of cutting the nails:[120]

Which hand is one to begin with?[121] One first cuts the nails of his left hand and then the right. [122]

Skipping a nail in between each cut: It is proper to initially be careful[123] not to cut the [hand[124]] nails one finger after the other, in the set order of the hand.[125] Rather one is to skip the finger that is adjacent to each finger that is cut, and cut the finger which is adjacent to the skipped finger. Hence one is to begin with his left hand cutting first the index finger closest to the pinky and skipping one finger each time. One then cuts the nails of the right hand beginning with the index finger closest to the thumb, skipping one finger each time. Hence the number order of the cutting beginning from thumb to pinky [thumb is #1 pinky is #5] is for the left hand 4,2,5,3,1. By the right hand it is 2,4,1,3,5.[126]

Thumb Index finger, also called ‘pointer finger’, or ‘forefinger’ Middle finger, often the longest Ring finger, also known as fourth finger Little finger, also known as ‘pinky’

 

G. The danger of stepping on nails-What is one to do with the nails after they are cut?[127] [Talmud/Shulchan Aruch Harav/Achronim]

Nails contain a certain impurity which can be lethal for the fetus of a pregnant woman, and cause a miscarriage heaven forfend, if she steps on it. For this reason, it is necessary to discard one’s nails properly to assure that a pregnant woman will not come to step on it.[128] [This applies towards nails of both males and females, and especially is relevant to the nails of a woman who is ritually impure.[129] Due to this reason pregnant women are to be aware not to walk in areas that contain nails.[130]] There are three different ways of discarding the nails, relative to three types of characteristics.

• Chassid: A Chassid burns his nails.[131] [The Rebbe Rashab would mix some wood together with the nails before burning it.[132]] [See Q&A]
• Righteous person: A righteous person buries his nails.[133]
• Rasha: A Rasha discards his nails on the floor.[134]

Throwing one’s nails in a Beis Hamidrash and bathhouse:[135] It is permitted for one to throw his nails in a Beis Midrash and places of the like [such as a bathhouse-Men’s Mikveh[136]] in which women are not accustomed to entering.

Nails which have been swept to a different area:[137] The nails are only considered a danger while in the original area that they were thrown in after they were cut. If however they are swept to another area then they are no longer a danger.[138] [Some Poskim[139] rule that only if the nails have been swept to another room, or to the outside, is it considered to have switched areas, and no longer contain danger for a pregnant woman. If however they were moved into another area within the same room then it is questionable whether this suffices to remove the danger.[140] Other Poskim[141], however, rule that so long as the nail has been moved from the exact area in which it fell, it is no longer considered dangerous, even if it remains in the same room. Some Poskim[142] also limit the above allowance of moving the nails only to a case in which one had no prior intent to move it at the time that it was cut. If, however, during the cutting itself one intended to eventually move it to a different area then the nail has ability to damage in the second area as well.]

Q&A on discarding nails What is one to do if a nail dropped and became lost?[143] He is to sweep the dirt of that area into another room.[144] May one throw the nails into the sink or toilet rather than burn or bury them?[145] Yes. Throwing the nails into the sink or toilet is similar to burying them. Nevertheless, one who wishes to follow the practice of a Chassid is to specifically burn them rather then throw them in the toilet. Do the nails of a gentile have the power to injure? This matter requires further analysis.[146]   May one discard his nails in an area of gentiles where Jews are not commonly found? Some Poskim[147] write it is permitted to do so.[148] Cutting another item with the nail cutter nullifies the danger: Some Poskim[149] write that if one cuts another item with the nail cutter after the nails were cut, the danger is no longer applicable. Placing the nails on one’s clothing: Some Poskim[150] write that one is to refrain from cutting or placing the nails down onto his clothing while cutting them, as this causes evil to befall him. Other Poskim[151], however, write that those which are not careful not to cut the hand and toenails on the same day, likewise do not have to be careful in this matter.

H. Washing one’s hands after nail cutting:[152] [Shulchan Aruch/Shulchan Aruch Harav/Achronim]

One is to wash his hands [immediately[153]] after cutting his nails.[154] [This applies to both one’s hand and toenails,[155] and applies whether one cut his nails with a nail cutter or with his teeth.[156] It applies even if he only cut one nail.[157]] 

The danger involved in not washing the hands: If one does not wash his hands after cutting his nails, then he will have inner fear for one day.[158] In addition if he is a Torah scholar, he will forget his learning, while if he is a layman, he will lose his mind.[159]

How to wash: One must use water to clean his hands. It does not suffice to clean his hands in other ways [such as to rub them on something. The reason for this is because an impure spirit resides on ones hands after these actions are done.[160] Thus one needs to wash his hands even if he does not plan to pray or learn Torah afterwards.[161]] However, one does not need to pour the water on his hands three times as is required when washing upon awakening.[162] [The entire hand is to be washed until ones wrist, or at least until ones knuckles.[163] The above washing is only in order to remove impurity, and does not prevent one from studying Torah or praying beforehand.[164]]

Q&A on washing hands May one learn Torah while cutting his nails?[165] Yes. Must one wash his hands after cutting another person’s nails, such as one’s children?[166] No. One is only obligated to wash his hands after cutting his own nails.[167] Must one wash their hands if another person cut his nails? [168] Yes.

Nails-Toenails:

A. Mitzvah of cutting Lekavod Shabbos:

Although it is a Mitzvah to cut one’s hand nails every Erev Shabbos[169], nevertheless, some Poskim[170] conclude that there is no Mitzvah or obligation to cut the toenails on before Shabbos in honor of Shabbos. Nevertheless, if the toenails appear long, then they are to be cut before Erev Shabbos, especially if one is accustomed to immersing in a Mikveh before Shabbos.[171] Furthermore, the Arizal was particular to cut both his hand and toenails in honor of Shabbos[172], and so can be implied from Admur[173] and other Poskim[174] that also the toenails should be cut in honor of Shabbos.

B. When to cut:

Friday: As stated above, there is no obligation to cut the toenails on Erev Shabbos. Furthermore, those who are particular to not cut the hand and toenails on the same day[175], as is the accepted custom[176], are to specifically not cut the toenails on Friday, being that one needs to cut his hand nails on Erev Shabbos.[177]

Thursday: Some[178] are cautious to avoid cutting their nails on any weekday other than Erev Shabbos or Erev Yom Tov. They thus cut their hand nails only on Friday and their toenails [only] on Thursday.[179] However on other days, they do not cut their nails at all due to reasons known to them [based on Kabala].[180] However, others[181] are particular to not cut the nails on Thursday.[182] [Thus beginning from Wednesday night one should not cut his nails.] However, it is unclear if those which avoid cutting nails on Thursday are only particular regarding the hand nails or even regarding the toenails.[183]

Thursday night: Some[184] permit to cut the toenails at night and the hand nails the next day however others[185] rule this is not to be done being that it is considered the same day, and so seems to be the opinion of Admur.[186] Thus, one should avoid cutting the toenails on Thursday night, being that he needs to cut the hand nails on Friday.[187] [Nonetheless, if one forgot to cut than earlier, then he may cut his toenails on Thursday night and his hand nails the next day.]

Wednesday night: Wednesday night follows the same law as Thursday day regarding cutting g the hand and toenails, as explained above.

Before Wednesday night: Some[188] are cautious to avoid cutting their nails on any weekday other than Erev Shabbos or Erev Yom Tov. They thus cut their hand nails only on Friday and their toenails on Thursday, as stated above. However on other days, they do not cut their nails at all due to reasons known to them [based on Kabala]. [Others[189], however, are accustomed to allow the cutting of nails on other days of the week if he chooses not to wait until Friday. Thus, one may cut the toenails any time before Wednesday night if one is particular to not cut them on Thursday, and not cut them on the same day as the hand nails.]

C. Must one skip a nail also when cutting the toenails?[190]

Although regarding hand nails it is proper to initially be careful not to cut the nails one finger after the other[191], nevertheless, this cautiousness is only relevant to the hand nails, however, by the toenails there is no need to be careful to skip a nail in between.

D. Washing one’s hands after toenail cutting:[192]

One is to wash his hands [immediately[193]] after cutting his nails.[194] This applies to both one’s hand and toenails.[195]

Washing the feet: Some have the custom of washing the feet after cutting the toenails.[196] This however is not the widespread practice.[197]

Netilas Yadayim:

See Volume 1 Chapter 8 regarding the laws and restrictions relating to the morning washing.

See Volume 1 Chapter 9 regarding the actions which require handwashing due to the evil spirit.

See Volume 1 Chapter 4 regarding washing hands for bread.

Necromancy-The prohibition of Doresh El Hameisim and the allowance to visit graves:

The Torah[198] prohibits a Jew from exhuming the spirit of the dead. This prohibition is listed as one of the 3654 positive commands, and is active in all times and in all places. Some Poskim[199] have understood that this prohibition includes a restriction against visiting graves and praying there, due to it being similar to the exhuming of the dead. Practically, however, the above prohibition was given an exact definition in the Talmud[200], Rishonim[201] and Poskim[202], and does not apply to visiting a grave, if one does not perform the further actions included in the definition of “Doreish El Hameisim.” One only transgresses the prohibition of Doreish El Hameisim if he fasts and sleeps in the cemetery [or does other actions[203]] for the sake of exhuming the soul of the dead and have the evil spirit dwell upon him [or appear to him in a dream and speak to him[204]].[205] Likewise, one only transgresses the prohibition if he speaks to the body of the dead, and not the soul.[206] Likewise, one only transgresses if he does one of the above listed impure actions for the sake of exhuming the soul and speaking to it, however, it is permitted to use the names of Hashem, and other pure means to get the soul to speak with him.[207] Certainly if the soul comes and speaks to him without any action, no transgression has been done.[208] Practically, due to all the above reasons, visiting the grave of a relative or Tzadik does not touch upon this prohibition at all, as one has no intent to have the soul speak to him, and one is doing no action in preparation for this, and thus the Halachic ruling and widespread custom is to permit visiting gravesites.[209] Nonetheless, various customs have been adapted to be followed upon visiting a gravesite, in order to negate a liking to this prohibition as much as possible.

Newborn:

See “Baby”

Nittel Nacht

A. Avoiding learning Torah:[210] [Achronim]

It is the custom of many Jewish communities, dating back several generations, to avoid learning Torah on the night of Nittel.[211] This is likewise the Chabad custom.[212] This applies even in Eretz Yisrael.[213] The Rebbe Rashab was not keen with those students who ignored this custom and continued with their studies as usual.[214] The reason that Torah learning is avoided, is because we do not want to add vitality to the impure spirit that exists on this day.[215] Other reasons are also recorded.[216] It is told of a certain Gadol Beyisrael who learned on this night, and his learning attracted a dog to the home, hence symbolizing the nurture of Kelipa from one’s Torah learning.[217] The custom to avoid learning begins from the night of the Eve of the 25th of December [as explained above]. One is to avoid learning Torah until midnight.[218] Starting from midnight, one may resume learning Torah, and there are no longer any restrictions applicable.

B. May one have marital relations on Nittel Nacht?[219]

Some Poskim[220] rule one is to avoid marital relations on the night of Nittel.[221] This applies even on the night of Mikveh.[222] However, after midnight, one may be lenient on the night of Mikveh.[223] Others[224] however rule that those who are lenient have upon whom to rely[225], while those that are stringent are blessed. Others, however, completely negate this custom and protest it.[226]

Niddah:[227]

A. Niddah blood:[228]

Niddah blood is poisonous, and anyone who consumes it will surely die.

B. Hazards: [Sefer Chassidim/Rishonim/Achronim]

Not to look at a Niddah:[229] It is dangerous for one to look at a woman who is a Niddah [at the time of her flow, and doing so causes one to forget his Torah learning[230]].

Not to walk behind her:[231] One is not to walk behind a woman who is a Niddah. [Practically, some Poskim[232] conclude that these stringencies are no longer applicable today.]

Not to step on the earth that a Niddah stepped on:[233] One is not to walk on the earth that a Niddah stepped on.

Not to talk with a Niddah:[234] One is not to talk with a Niddah as her breath is dangerous. [Practically, the Poskim[235] conclude that these stringencies are no longer applicable today.]

Benefiting from the work of a Niddah:[236] One is not to benefit from the work of a Niddah, and hence in some communities a wife who was a Niddah would not be involved in any housework. [Practically, some Poskim[237] conclude that these stringencies are no longer applicable today.]

Not to touch anything she touched:[238] Some are stringent not to contact any item that a Niddah touches, including her chair, food, and clothing. [Practically, some Poskim[239] conclude that these stringencies are no longer applicable today.]

Not to share eating utensils:[240] One is not to eat from a shared dish together with a woman who is a Niddah even if it is not his wife being that her saliva which goes from her spoon to the food is a danger to the person. [Thus, one should not eat from an ice cream tub together with a woman who is a Niddah in a way that each one dips their spoon into the tub for seconds.] Accordingly, it is a good custom to follow for everyone to have their own plate of food and for people not to eat from one main dish together.

The nails of a Niddah[241] Nails contain a certain impurity which can be lethal for the fetus of a pregnant woman, and cause a miscarriage heaven forfend, if she steps on it. The nails of a Niddah are even more severe than the nails of a regular person, as the danger of stepping on the nails of a Niddah is for all people and not just for a pregnant woman. Likewise, by the nails of a Niddah it does not help to sweep the nails to a different area to cease the danger.[242]

Niddah walking between two men:[243] If a Niddah walks between two men, it enters them into danger.

Man walking between two women who are Niddah:[244] If a man passes in between two women who are Niddah, it enters them into danger.

C. Not to meet a Niddah after Mikveh:

Some Poskim[245] rule that women are to beware after leaving the Mikveh to not meet a Niddah. Other Poskim[246], however, rule that it is not a problem.

Nighttime Hazards:

Walking alone:

See “Walking”

Sleeping alone:

See “Sleep”

Greetings:[247]

See “Shalom-Greetings”

Nudity:

Not to stand naked before a candle:

See “Candle”

Numbers:

Numerical letters that spell out an evil occurrence: [Tradition]

It is the custom of Jewry to not write numbers in Hebrew letters in an order which spells out a negative or evil matter. For example, page number 304 in Hebrew letter spells out ש-ד, and hence in order to avoid writing the word “Shed” is not written in the proper order of ש-ד but rather is written as דש. So can be witnessed in the page numbers of many Torah publications. Another example is when writing the year 5672, it is not written in the numerical order of תרע”ב, but rather is written as תער”ב in order to avoid writing the word רע  or רעב.

Nursing hazards and restrictions:

A. Non kosher foods: [Achronim]

Nursing women are to especially avoid eating non-kosher foods.[248] Thus, one is not to give their child to be nursed by a woman who does not keep kosher, even if she is a Jew. Even if a woman has a Halachic allowance to eat non-kosher food due to medical reasons, nevertheless, she should not nurse her child after eating such foods. Rather, she should hire a wet nurse who keeps kosher to nurse her child.[249]

 

B. Foods to avoid during nursing:[250] [Achronim]

A nursing mother should only eat foods that are beneficial for her milk [and healthy for the spiritual growth of the child].[251] Thus, she should avoid the following foods:

1. Nursing women are to especially avoid eating the hearts of animals.[252]
2. Nursing women are to especially avoid eating liver.[253]
3. Some sources record that nursing women are to avoid eating squash of various types.[254]
4. Some sources record that nursing women are to avoid eating melons of various types.[255]
5. Some sources record that nursing women are to avoid eating onions.[256]
6. Some sources record that nursing women are to avoid eating Garlic.

 

C. Choosing a wetnurse:[257]

When choosing a wet nurse, one is to verify that they only eat kosher foods. Likewise, one should choose a wet nurse that has good character traits and does not have a temper.

D. A Gentile wetnurse:[258] [Achronim]

One is not to give their child to a Gentile mother to nurse in her home even if there are other people found there. However, she may nurse the child in the home of the Jew, if there are other Jews that are there or that will constantly enter and leave. [This is all regarding the aspect of danger, however, due to that Gentile milk can create bad character in a child, therefore a woman should never give her child to a Gentile wet nurse for breastfeeding.[259] This applies to both a boy and girl.[260]]

E. Which breast to begin nursing from:[261] [Tzavaas Rebbe Yehuda Hachassid/Achronim]

A nursing mother is to first begin nursing her son from her left breast. [This applies for both a woman who is right-handed or left-handed.[262] This adherence only applies to a male child, however, by a female child, a woman may choose to nurse first from any breast she chooses.[263]  This adherence applies to every male child that a woman has, and not just to her first child.[264]]

F. Not to walk around with revealed breasts:[265] [Achronim]

A nursing mother should not walk around with her breasts revealed as doing so damages the milk.

G. Not to nurse in front of men:[266] [Achronim]

A woman is not to nurse in front of men.

H. Not to get angry:[267] [Achronim]

A nursing mother should avoid anger being that it damages the milk.

I. Death of child due to nursing:[268] [Achronim]

A woman of whom it has been established by doctors that her milk is poisonous and is damaging to her child, then she is not a nurse her child and is rather to hire a wetnurse. [Indeed, there was once a woman who came to a Tzadik and Rebbe crying before him that both of her sons were born mute, and he told her that she should stop nursing her children as it is her milk which is causing this to happen.[269]]

G. Nursing after being frightened or shocked:[270] [Achronim]

If a nursing mother became stricken with sudden fright or shock, then she should not nurse her child at that moment and rather she is to wait until she recovers from the fright. After the fright dissipates, she is to first expel some of the milk from her breasts having it go to waste, and only afterwards is she to nurse her child. This is a proven and tested matter.

H. If one did not nurse for 24 hours:[271] [Achronim]

If a woman did not nurse or child for 24-hour period, then she should no longer nurse her child. [Rather, she is to first squeeze some of the milk from her breasts having it go to waste and only afterwards nurse him.[272]]

I. Until what age to nurse:[273] [Achronim]

A woman is not to stop nursing prior to 24 months unless there are mitigating circumstances to justify doing so, such as if she is pregnant.

J. Nursing after intercourse:[274] [Achronim]

One who has a nursing child is not to nurse the child after marital relations for approximately two Milin, which is close to an hour [i.e. 36-48 minutes[275]]. [Lack of waiting this amount is dangerous for the child.[276]] At the very least [such as in a time of need[277]] one is to wait the length of one mil [i.e. 18-24 minutes, or according to some Poskim[278] even half a Mil, which is 9 or 12 minutes]. If the child is really crying, then some Poskim[279] rule that one is not to adhere to this matter at all, and may nurse the child right away without fear. Other Poskim,[280] however, are stringent even in such a case that one should always wait one Mil. Practically, one should try to calm the child in other ways, and if one is unable to do so, then one may be lenient to nurse him even prior to the passing of the above amount of time.[281]

 

K. Avoiding walking on repulsive areas:[282] [Achronim]

A nursing woman is to avoid walking over repulsive areas and certainly should not walk over sewage.

L. Avoiding Nivul Peh, cursing and negative talk:[283] [Achronim]

A nursing woman is to avoid cursing and speaking negatively due to danger to the child.

_________________________________

[1] See Sefer Chassidim 244; Zivcheiy Tzedek 116:82; Kaf Hachaim 116:134; All Poskim in next Halacha and footnote; Sefer Shemiras Haguf Vihanefesh [Lerner] 154:1

[2] Rashal Gittin 4:31; Beis Shmuel E.H. Shemos Anashim Os Hei Hevel, and Os Yud Yeshayah; Chasam Sofer E.H. 2:25; Bris Avos 8:31; Chosen Moshe 12:12; Igros Moshe Y.D. 2:122; Pesakim Uteshuvos 265 footnote 91; Sefer Shemiras Haguf Vihanefesh [Lerner] 154:2-3

[3] Igros Moshe Y.D. 2:122; Zocher Habris 24:9

[4] Hearos Radal in Aliyos Eliyahu footnote 51; Halichos Shlomo Hilchos Mila in name of Rav SZ”A

[5] Halichos Shlomo Hilchos Mila in name of Rav SZ”A

[6] Sheilas Yitzchak 163-164

[7] Beis Yitzchak Y.D. 2:173; Minchas Pitim 116:5; Mishmeres Shalom 116:16; Imreiy Yaakov Likkutim 10:8; Sefer Shemiras Haguf Vihanefesh [Lerner] 154:5- 6

[8] Tradition in name of Gr”a, brought in Poskim ibid; See Mili Dechassidusa; Tzitz Eliezer 11:56

[9] Neta Shoreik Y.D. 50

[10] Minchas Elazar 4:27; See Tzitz Eliezer 11:56

[11] Divrei Yatziv Y.D. 162

[12] Teshuras Shaiy 1:5; Minchas Elazar 4:27

[13] Sefer Shemiras Haguf Vihanefesh [Lerner] 155 footnote 1 in length

[14] Tzavah Rebbe Yehuda Hachassid 51; Chochmas Hanefesh [Rokeiach] p. 22

[15] Shiyurei Kneses Hagedola Y.D. 265:7; Igros Kodesh 14:399, printed in Shulchan Menachem 4 p. 30

[16] Shem Aryeh Y.D. 27 that the Maharsha was a descendent of his and nonetheless his name was Shmuel and his father’s name was Judah, contrary to the warning of Rav Yehuda Hachassid; Igros Kodesh 14:399, printed in Shulchan Menachem 4 p. 30

[17] Igros Kodesh 9:262, printed in Shulchan Menachem 4 p. 30

[18] Minchas Yitzchak 9:137

[19] Sefer Shemiras Haguf Vihanefesh [Lerner] 154:9 footnote 11-13 in length

[20] Sefer Chassidim 460

[21] Bris Avos 8:14; Sdei Chemed

[22] Bris Olam 460

[23] Pesakim Uteshuvos 265 footnote 91; Sefer Shemiras Haguf Vihanefesh [Lerner] 154:8

[24] Teshuras Shaiy 1:5; Mishneh Halachos 4:152

[25] Minchas Elazar 4:27

[26] Sefer Shemiras Haguf Vihanefesh [Lerner] 154:5

[27] Adnei Paz 25; 34; Pischeiy Teshuvah 116:6

[28] Shut Haramatz Y.D. 87; Beis Yitzchak Y.D. 163

[29] Panim Meiros 2:89; Shoel Umeishiv 3:85; Divrei Malkiel; Mili Deavos E.H. 4:5; Bris Avos; Shem Mishimon Y.D. 23; Mili Dechassidusa; Sefer Shemiras Haguf Vihanefesh [Lerner] 154:7

[30] Mili Deavos ibid

[31] Choshem Bakodesh; Shut Hamaor; Sefer Shemiras Haguf Vihanefesh [Lerner] 154:7 footnote 9

[32] Tzavaas Rabbeinu Yehuda Hachassid 47; Sefer Shemiras Haguf Vihanefesh [Lerner] 86:1-2

[33] Shivim Temarim Basra 55; Yad Efraim; Implication of Makor Chesed on Tzavah ibid

[34] Sefer Shemiras Haguf Vihanefesh [Lerner] 210:1-2

[35] Tzavah Rebbe Yehuda Hachassid 34; Sefer Chassidim 477; Shivim Temarim ibid; Kneses Hagedola Y.D. 116:27

[36] Sefer Zechira in name of Tzavaas Rebbe Yehuda Hachassid; Midos Haran of Rav Nachman of Breslov 98; Sefer Shemiras Haguf Vihanefesh [Lerner] 210:1

[37] Shivim Temarim ibid; See Sefer Shemiras Haguf Vihanefesh [Lerner] 210 footnote 1

[38] Shivim Temarim ibid

[39] Yiofei Laleiv 4 C.M. 427:2; Sefer Shemiras Haguf Vihanefesh [Lerner] 210:3

[40] Bris Avos 8:29; Sefer Shemiras Haguf Vihanefesh [Lerner] 210:5

[41] See Admur 260; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:1-22

[42] Admur 260:1; Michaber 260:1; Kol Bo 35; Rabbeinu Yonah Hayirah 309; Sefer Chassidim 58; See Sefer Shemiras Haguf Vihanefesh [Lerner] 68:1-22

[43] As the hand nails look repulsive when they are long. However, the toenails which are not visible are not considered a Mitzvah to be cut Erev Shabbos. [Ketzos Hashulchan 73 footnote 4] However see Kaf Hachaim 250:17 which states that the Arizal would cut both his hand and toenails in honor of Shabbos.

[44] Admur ibid; Sefer Chassidim ibid

[45] The severity of this Mitzvah: Elya Raba 260:4 records a Midrash which states “There was once a Rabbi who passed away and appeared to his students in a dream with a blemish on his forehead. He told them this is due to his negligence in speaking in middle of the blessing of Meiyn Sheva and Kaddish, and due to him not being careful to cut his nails Erev Shabbos”. This story is also recorded in Sefer Chassidim ibid and is brought [without the conclusion of the nails] in Admur 268:17 and Taz 268:9

[46] Shelah Hakadosh p. 138 in name of Tolas Yaakov

[47] Shaareiy Halacha Uminhag 130

[48] Kaf Hachaim 260:1 as was the custom of the Arizal; Mateh Ephraim 625:13; Shlah ibid

To note however of the custom of the Rebbe Maharash which would cut the nails after Mikveh. His reasoning was because at this time the nails are softer. [Story heard from Rav Zalman Shimon Dworkin]

[49] Aruch Hashulchan 260:5-6

[50] The Magen Avraham brings in the name of the Shelah [p. 138] that one should cut the nails on Erev Shabbos prior to saying Shnayim Mikra [which is then followed by Mikveh]. However, in Peri Eitz Chaim it states to cut them after Shnayim Mikra, prior to immersing in the Mikveh. Elsewhere it is brought in the name of the Arizal to cut them prior to midday. This however contradicts that which is brought in Shaar Hakavanos that the Arizal would cut his nails after Mincha.

[51] See Piskeiy Teshuvos 260:10

[52] Kneses Hagedola 260 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.

[53] Rav Yehuda Hachassid 49; brought in: Olas Shabbos 260:1; Beir Heiytiv 260:2; Kneses Hagedola 260; omitted from Admur 260:1 and M”A 260:1; The Ketzos Hashulchan 73 footnote 4 questions as to why no mention of this is made by them. See however Shaar Hakolel in Nesiv Hachaim 48:3; Shivim Temarim 57 who explain Admur omitted it because on Erev Shabbos it is Mitzvah to cut the nails even when it coincides with Rosh Chodesh. However, on a non-Erev Shabbos Rosh Chodesh he would agree that one may not cut the nails. See next!

[54] The reason: As Rav Yehudah Hachasid warned that doing so involves danger. [Admur ibid; Beir Heiytiv ibid; See Likkutei Sichos 13:264]

[55] Tehila Ledavid 260:1; Shaar Hakolel in Nesiv Hachaim 48:3; Shivim Temarim 57 as is the simple implication of the Kneses Hagedola ibid, Beir Heiytiv ibid, Elya Raba ibid, M”A ibid, and Admur ibid who all omit the custom to avoid cutting nails when mentioning the custom to avoid cutting hair on Erev Shabbos Rosh Chodesh [However, see Ketzos Hashulchan 72 footnote 4 who leaves the opinion of Admur on this matter in question.]; Opinions brought in footnotes on the Tzavah ibid; See Minchas Shabbos 72:66; Alef Hamagen 12; Maharam Brisk 2:99; Meishiv Halacha 2:4; Kitzur Hilchos Shabbos-Supplements

The reason: The reason some have the custom not to cut their hair on Rosh Chodesh even when it falls on Erev Shabbos, despite the fact that it is a Mitzvah to get a haircut on Erev Shabbos, is because one is not obligated to cut his hair every Erev Shabbos. However, being it is a Mitzvah to cut the nails on every Erev Shabbos [see wording of Admur ibid], one is allowed to cut his nails even on Erev Shabbos Rosh Chodesh, as one who fulfills a Mitzvah will know no harm.  It thus seems that no such custom exists against cutting the nails on Erev Shabbos Rosh Chodesh and they should therefore be cut in honor of Shabbos. [Shivim Temarim ibid]

[56] Derech Hachaim Dinei Erev Shabbos; Ashel Avraham Butchach Tinyana 417; Mili Dechassidusa 57; Kitzur SHU”A 72:14; Aruch Hashulchan 260:6; M”B 260:7 “There are communities who do not cut their hair or nails on Rosh Chodesh even when it falls on Shabbos”; Likkutei Maharich “It is difficult to do an action against the great Poskim”; Kaf Hachaim 260:12 allows only cutting the nails that stretch past the skin; Piskeiy Teshuvos 260:10 “Initially one is certainly to suspect for the ruling of these Poskim”; See Shaareiy Teshuvah 260:1 in name of Machazik Bracha 260; Ketzos Hashulchan 72 footnote 4 leaves this matter in question

[57] Shivim Temarim ibid; Orchos Chaim Spinka 260:3 in name of Alef Hamagen 12 and Piskeiy Teshuvos ibid that if one forgot to cut them on Thursday/Wednesday, one may cut them on Erev Shabbos in such a case even if he only cuts his nails every other Shabbos; Vetzaruch Iyun if the lenient Poskim above [i.e. Nesiv Hachaim, Tehila Ledavid] agree with this and limit their allowance only to one who is always particular to cut his nails on Erev Shabbos, as on the other hand their reason of Shomer Mitzvah should apply in all cases. On the other hand, if so, then even haircuts should be allowed. Vetzaruch Iyun. 

[58] Mili Dechassidusa ibid; Kaf Hachaim ibid; Piskeiy Teshuvos ibid

[59] Shivim Temarim ibid “In my opinion, if one forgot or could not cut his nails before Friday…..In my opinion, one is to initially cut it on Thursday and not Wednesday in order so it be as apparent as possible that he is doing so Lekavod Shabbos…There is no need to worry in such a case to those who are particular to not cut them on Thursday.”; Shaareiy Teshuvah 260:1 in name of Machazik Bracha 260; Ashel Avraham Butchach Tinyana 417; Mili Dechassidusa 57; Darkei Chaim Veshalom 394; Az Nidbaru 12:4; Piskeiy Teshuvos 260:10; Vetzaruch Iyun if the lenient Poskim above [i.e. Nesiv Hachaim, Tehila Ledavid] agree with this and rule that initially one should cut it before Erev Shabbos. 

^[60] M”A 532:1; Chayeh Adam 109:3; M”B 532:2; Kitzur SH”A 104:12; Chol Hamoed Kehilchasa 4:5; Kaf Hachaim 532:7

Other Opinions: Some Poskim rule one may only remove the nails with a knife and not with scissors. [Elya Raba 532:1]

[61] Aruch Hashulchan 532:2

[62] The reason: The reason for this allowance is because even regarding a haircut there are Poskim who allow it to be done on Chol Hamoed if one cut his hair on Erev Yom Tov. Thus, regarding cutting nails, which is itself disputed whether it is at all forbidden during Chol Hamoed, one may certainly be lenient if he cut his nails on Erev Yom Tov. [M”A 532:1; P”M 532 A”A 1]

[63] See Shaareiy Teshuvah 468:1; Kaf Hachaim 532:5

[64] Shvus Yaakov 1:17, brought in Shaareiy Teshuvah 468:1; Koveitz Mibeis Levi 1:47 that so is the custom; Piskeiy Teshuvos 532:1

[65] Nachalas Shiva 2:57, brought in Beir Heiytiv 532; Shulchan Gavoa 532:2; Chol Hamoed Kehilchasa 4:6; Kaf Hachaim 532:5 concludes one who is lenient has upon whom to rely; Aruch Hashulchan 532:2 rules that if one did not cut the nails on Erev Yom Tov due to reasons that were beyond his control, then he may cut it during Chol Hamoed.

[66] Chol Hamoed Kehilchasa 4:6

[67] As it is permitted to cut nails for the sake of a Mitzvah and cutting them on Erev Shabbos in honor of Shabbos is a Mitzvah. [ibid]

[68] So is implied from Admur 468:6 from the fact he forbids cutting the nails on Erev Pesach past Chatzos even though it is Erev Yom Tov. See Shvus Yaakov ibid. It is thus a wonderment that Chol Hamoed Kehilchasa 4:6 rules plainly that it is allowed despite this clear ruling of Admur.

[69] Admur 260:2

[70] Custom in Admur ibid; M”A 260:1 in name of Maggid Meisharim; M”B 260:6; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:2

[71] Being that the hand and toenails are not to be cut the same day, as will be explained, therefore they cut the toenails on Thursday rather than Friday. Thus, this custom seemingly does not hold of the custom to avoid cutting nails on Thursday. [Kitzur Hilchos Shabbos 260] Perhaps however one can say that this custom of avoiding cutting the nails on Thursday only applies to the hand nails being that they are visible. However, the toenails which are not visible, and thus there is no Mitzvah to cut them before Shabbos, then likewise there is no issue if they are cut on Thursday. [See Machatzis Hashekel on M”A ibid] Practically, the M”B 260:6 rules that this is the custom that one is to follow.

[72] Opinion in Admur ibid; Rashal; Mateh Moshe 411; Taz 260:1; M”A 260 

Other opinions: The Aruch Hashulchan [260:6] argues against this custom. Likewise, he writes that all these cautions mentioned by nails are not required by the letter of the law, and one who is not particular in them, has not done any transgression.

[73] It is implied that this opinion is only particular regarding Thursday, however they allow one to cut the nails on Wednesday or another day of the week. See however Peri Megadim 260 M”Z 1 who brings the Elyah Raba who learns that this opinion holds that even before Thursday the nails are not to be cut, as then certainly one will have grown nails by Shabbos. This understanding however requires further analysis as if so then what is the dispute between this opinion and the previous opinion. Accordingly, they both hold the nails are to only be cut on Erev Shabbos. This is besides the fact that this is not the simple implication of Admur, and does not fit in with the explanation of the Machatzis Hashekel [260-brought in the footnotes to follow] behind the stringency.

[74] However according to all if one is able to delay cutting his nails on Friday, it is a Mitzvah to do so in honor of Shabbos, as explained above.

[75] The reason: As the nails begin growing on the 3^rd day after being cut and hence if they are cut on Thursday they will begin growing on Shabbos, thus some avoid cutting it on Thursday. [Admur ibid] Now, although there is no prohibition involved if the nails begin growing back on Shabbos, nevertheless it is not respectful that the nails which one ridded himself of in honor of Shabbos begins growing back on Shabbos. [Machatzis Hashekel 260:1; M”B 260:6 in name of Elya Raba] The above applies only to nails however a haircut may be given on Thursday being that hair begins to grow back that same day. [Kuntrus Achron 260:1]

Regarding if also the toenails are not to be cut on Thursday according to this opinion: Perhaps one can say that this custom only applies to the hand nails being that they are visible. However, the toenails which are not visible, and thus there is no Mitzvah to cut them before Shabbos, then likewise there is no issue if they are cut on Thursday. Practically the M”B 260:6 rules that one is to cut the toenails on Thursday. However, the wording of Admur seems to imply that they avoid cutting all nails on Thursday. Vetzaruch Iyun.

[76] Admur 260:2

[77] The reason and the law by toenails: As the hand nails look repulsive when they are long. However, the toenails which are not visible are not considered a Mitzvah to be cut Erev Shabbos. [Ketzos Hashulchan 73 footnote 4] However, see Kaf Hachaim 250:17 who states that the Arizal would cut both his hand and toenails in honor of Shabbos.

[78] Admur ibid; Sefer Chassidim ibid

[79] The severity of this Mitzvah: Elya Raba 260:4 records a Midrash which states “There was once a Rabbi who passed away and appeared to his students in a dream with a blemish on his forehead. He told them this is due to his negligence in speaking in middle of the blessing of Meiyn Sheva and Kaddish, and due to him not being careful to cut his nails Erev Shabbos.” This story is also recorded in Sefer Chassidim ibid and is brought [without the conclusion of the nails] in Admur 268:17 and Taz 268:9

[80] May one initially cut the nails prior to Friday? According to all, if one can delay cutting his nails until Friday, it is a Mitzvah to do so, in order to emphasize that it is being cut in honor of Shabbos. [Admur ibid in first Stam statement; 1^st custom in Admur ibid based on reasons of Kabballah (See next part of this footnote regarding the opinion of the 2^nd custom); Elya Raba 260:5; Peri Megadim 260 M”Z 1; Piskeiy Teshuvos 260:5 footnote 54]

According to the custom of avoiding cutting nails on Thursday, may one do so prior to Thursday? It is implied that even according to the custom of being particular regarding Thursday, they allow one to cut the nails on Wednesday or another day of the week. See, however, Peri Megadim 260 M”Z 1 who brings the Elya Raba 260:5 who learns that this opinion holds that even before Thursday the nails are not to be cut, as then certainly nails will have grown by Shabbos. This understanding however requires further analysis as if so then what is the dispute between this opinion and the previous opinion. Accordingly, they both hold the nails are to only be cut on Erev Shabbos. This is besides the fact that this is not the simple implication of Admur, and does not fit in with the explanation of the Machatzis Hashekel [260-brought in the footnotes to follow] behind the stringency. Practically, Piskeiy Teshuvos ibid concludes that one is not to cut the nails even prior to Thursday unless it is a time of need, and so is our conclusion above, as at the very least this opinion would agree that there is greater respect in cutting the nails on Erev Shabbos, as writes Admur ibid in his opening statement. 

[81] Taz 260:1; M”A 260;  Rashal; Mateh Moshe 411

Other opinions: Some Poskim argue against this custom and conclude that all the cautions mentioned regarding nails are not required by the letter of the law, and one who is not particular in them, has not done any transgression. [Aruch Hashulchan 260:6]

[82] The reason: As the nails begin growing on the 3^rd day after being cut and hence if they are cut on Thursday they will begin growing on Shabbos, thus some avoid cutting it on Thursday. [Admur ibid; Taz ibid] Now, although there is no prohibition involved if the nails begin growing back on Shabbos, nevertheless it is not respectful that the nails which one ridded himself of in honor of Shabbos begins growing back on Shabbos. [Machatzis Hashekel 260:1; M”B 260:6 in name of Elya Raba] The above applies only to nails however a haircut may be given on Thursday being that hair begins to grow back that same day. [Kuntrus Achron 260:1]

Regarding if also the toenails are not to be cut on Thursday according to this opinion: Perhaps one can say that this custom only applies to the hand nails being that they are visible. However, the toenails which are not visible, and thus there is no Mitzvah to cut them before Shabbos, then likewise there is no issue if they are cut on Thursday. Practically the M”B 260:6 rules that one is to cut the toenails on Thursday. However, the wording of Admur seems to imply that they avoid cutting all nails on Thursday. Vetzaruch Iyun.

[83] Piskeiy Teshuvos 260:5 that Thursday night is considered Friday in this regard and the nails may be cut

[84] Aruch Hashulchan 260:6

[85] Aruch Hashulchan 260:6; Piskeiy Teshuvos 260:5

[86] Meaning, since the issue with cutting nails on Thursday is simply because they begin showing again on the 3rd day, therefore it only applies if one cuts off the entire nail which then begins to grow back. However, by a manicure, typically the nail is not cut off entirely, just ordered properly, and therefore the concept of beginning to show is not applicable, as it never stopped showing to begin with.

[87] Perhaps one can say that this custom only applies to the hand nails being that they are visible. However, the toenails which are not visible, and thus there is no Mitzvah to cut them before Shabbos, then likewise there is no issue if they are cut on Thursday. [Practically, so rules the M”B 260:6 that one is to cut the toe nails on Thursday, and so concludes Piskeiy Teshuvos 260 footnote 50 that the above adherence does not apply to toenails.] However, from the wording of Admur it seems to imply that one is to avoid cutting all nails on Thursday. Vetzaruch Iyun.

[88] 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

[89] 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.

[90] Rav Yehuda Hachassid 49; Beir Heiytiv ibid; Kneses Hagedola ibid; omitted from Admur ibid and M”A ibid; The Ketzos Hashulchan 73 footnote 4 questions as to why no mention of this is made by the M”A or Admur in 260:1. See however Shaar Hakolel in Nesiv Hachaim 48:3; Shivim Temarim 57 who explain Admur omitted it because on Erev Shabbos it is Mitzvah to cut the nails even when it coincides with Rosh Chodesh. However on a non-Erev Shabbos Rosh Chodesh he would agree that one may not cut the nails. See next!

Other customs: Some Rabbanim are accustomed to rule that there is no need to be stringent to not cut nails on Rosh Chodesh, and they only suspect for the words of Rav Yehuda Hachassid regarding cutting hair. [Yosef Ometz 37 in name of Rabbanim]

[91] 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]

[92] 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]

[93] 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]

[94] 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]

[95] Yifei Laleiv 260:5; Kaf Hachaim 260:12

[96] See Piskeiy Teshuvos 260:10; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:6 footnote 6

[97] Tehila Ledavid 260:1; Shaar Hakolel in Nesiv Hachaim 48:3; Shivim Temarim 57 as is the simple implication of the Kneses Hagedola ibid, Beir Heiytiv ibid, Elya Raba ibid, M”A ibid, and Admur ibid who all omit the custom to avoid cutting nails when mentioning the custom to avoid cutting hair on Erev Shabbos Rosh Chodesh [However, see Ketzos Hashulchan 72 footnote 4 who leaves the opinion of Admur on this matter in question.]; Opinions brought in footnotes on the Tzavah ibid; See Minchas Shabbos 72:66; Alef Hamagen 12; Maharam Brisk 2:99; Meishiv Halacha 2:4; Kitzur Hilchos Shabbos-Supplements

The reason: The reason some have the custom not to cut their hair on Rosh Chodesh even when it falls on Erev Shabbos, despite the fact that it is a Mitzvah to get a haircut on Erev Shabbos, is because one is not obligated to cut his hair every Erev Shabbos. However, being it is a Mitzvah to cut the nails on every Erev Shabbos [see wording of Admur ibid], one is allowed to cut his nails even on Erev Shabbos Rosh Chodesh, as one who fulfills a Mitzvah will know no harm.  It thus seems that no such custom exists against cutting the nails on Erev Shabbos Rosh Chodesh and they should therefore be cut in honor of Shabbos. [Shivim Temarim ibid]

[98] Derech Hachaim Dinei Erev Shabbos; Ashel Avraham Butchach Tinyana 417; Mili Dechassidusa 57; Kitzur SHU”A 72:14; Aruch Hashulchan 260:6; M”B 260:7 “There are communities who do not cut their hair or nails on Rosh Chodesh even when it falls on Shabbos”; Likkutei Maharich “It is difficult to do an action against the great Poskim”; Kaf Hachaim 260:12 allows only cutting the nails that stretch past the skin; Piskeiy Teshuvos 260:10 “Initially one is certainly to suspect for the ruling of these Poskim”; See Shaareiy Teshuvah 260:1 in name of Machazik Bracha 260; Ketzos Hashulchan 72 footnote 4 leaves this matter in question

[99] Shivim Temarim ibid; Orchos Chaim Spinka 260:3 in name of Alef Hamagen 12 and Piskeiy Teshuvos ibid that if one forgot to cut them on Thursday/Wednesday, one may cut them on Erev Shabbos in such a case even if he only cuts his nails every other Shabbos; Vetzaruch Iyun if the lenient Poskim above [i.e. Nesiv Hachaim, Tehila Ledavid] agree with this and limit their allowance only to one who is always particular to cut his nails on Erev Shabbos, as on the other hand their reason of Shomer Mitzvah should apply in all cases. On the other hand, if so, then even haircuts should be allowed. Vetzaruch Iyun. 

[100] Mili Dechassidusa ibid; Kaf Hachaim ibid; Piskeiy Teshuvos ibid

[101] Shivim Temarim ibid “In my opinion, if one forgot or could not cut his nails before Friday…..In my opinion, one is to initially cut it on Thursday and not Wednesday in order so it be as apparent as possible that he is doing so Lekavod Shabbos…There is no need to worry in such a case to those who are particular to not cut them on Thursday.”; Shaareiy Teshuvah 251 and 260:1 in name of Machazik Bracha 260:6; Ashel Avraham Butchach Tinyana 417; Mili Dechassidusa 57; Darkei Chaim Veshalom 394; Az Nidbaru 12:4; Piskeiy Teshuvos 260:10; Vetzaruch Iyun if the lenient Poskim above [i.e. Nesiv Hachaim, Tehila Ledavid] agree with this and rule that initially one should cut it before Erev Shabbos.; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:6

[102] Tehila Ledavid 260:1

[103] The reason: As one who does a Mitzvah will see no harm.

[104] Ashel Avraham Butchach 417 Tinyana and Mili Dechassidusa 57, brought in Ketzos Hashulchan 73 footnote 4; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:10

[105] Mili Dechassidusa 57; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:10

[106] Mili Dechassidusa 57; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:11

[107] Admur 260:2; Mateh Efraim 625:13; M”B 260:6; Ketzos Hashulchan 73 footnote 5; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:2-3

[108] M”A 260; Olas Shabbos 260:1; Maggid Meisharim Mishleiy 23:6

Other opinions-Custom of Arizal: The Arizal was not careful to avoid cutting the hand and toenails on the same day. [Machazik Bracha 260 in name of Rav Shmuel Vital in name of his father Rav Chaim Vital; Shaareiy Teshuvah 260; Mateh Efraim 625:13 in Alef Lamateh 21; Ketzos Hashulchan 73 footnote 5] Accordingly, some Poskim rule that there is no need to be particular in this matter. [Machazik Bracha ibid, brought in Shaareiy Teshuvah ibid] Practically the Mateh Efraim rules that one is to be stringent in this matter. [Ketzos Hashulchan 73 footnote 5]

[109] However, women which are preparing for Mikveh may do so being that Hashem guards those which are observing a Mitzvah.

[110] Mateh Efraim 606:8; 625:13 and Alef Lamateh 21; Likkutei Maharich; Darkei Chaim Veshalom 353; Siddur Reb Shabsi; Ketzos Hashulchan 73 footnote 5; Piskeiy Teshuvos 260:8

[111] Ashel Avraham Butchach, brought in Ketzos Hashulchan 73 footnote 4.

[112] See Ashel Avraham ibid, brought in Ketzos Hashulchan 73 footnote 4, which suggests at first that the night has no relation to the day in this regard. However later he mentions that the night goes after the next day and not the previous day. So rules also Ashel Avraham Tinyana in 260 that the night goes after the day, and one is to beware from cutting on Thursday night as well as on Thursday. So is also implied from Admur 260:2 that does not mention to cut the toenails on Thursday night rather than Thursday. However, see Piskeiy Teshuvos 260 footnote 84 for opinions that rule that the night does not follow the previous day or the following day. See Sefer Shemiras Haguf Vihanefesh [Lerner] 68:3

[113] Sefer Shemiras Haguf Vihanefesh [Lerner] 68:4

[114] Mili Dechassidusa 57; Ashel Avraham Butchach

[115] Yad Efraim O.C. 12

[116] See Admur 260:2; Mateh Efraim 625:14-Alef Lamateh 21; Piskeiy Teshuvos 260:8

[117] Ketzos Hashulchan 73 footnote 5; See Mateh Efraim 606:8 and Alef Lamagen 18; 625:14-Alef Lamateh 21; See Sefer Shemiras Haguf Vihanefesh [Lerner] 68:5 footnote 5

[118] Mateh Efraim 606:8 [no] and Alef Lamagen 18 [Yes]; 625:14-Alef Lamateh 21; See Ketzos Hashulchan 73 footnote 5; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:5 footnote 5

[119] Mateh Efraim 625:14-Alef Lamateh 21; See Ketzos Hashulchan 73 footnote 5; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:5 footnote 5

[120] Admur 260:3; Rama 260:1; See Sefer Shemiras Haguf Vihanefesh [Lerner] 68:12

[121] See Ateres Zikeinim 241

[122] Although in Admur there seems to be a slight discrepancy [see below] regarding which hand one is to begin with, the Ketzos Hashulchan [73:2] rules to begin with the left hand, and so rules Kalbo [brought in Aruch Hashulchan 260:6], Eliyahu Raba and Peri Megadim based on Rama which mentions the left hand first.

Other Opinions–Begin with right: The Aruch Hashulchan himself [ibid] rules that one is to begin with the right hand and then the left, and so rules Ashel Avraham [Butchacher] 260, based on the Talmudic ruling that the right is always to be given precedence over the left.

Discrepancy in Admur: Admur began the law of cutting nails with the left hand and then the right, and then concluded with the right and then the left. This is especially puzzling being the Rama concluded also first with the left and then with the right, and hence for what reason did Admur change from the order of the Rama. Some desire to explain that Admur in truth holds there is no preference as to which hand one cuts first. Vetzaruch Iyun.

[123] Admur 260:3 records a difference of opinion regarding this matter: Some are cautious to skip a nail when cutting their nails. [Hamussar; Abudarham; Rama 260:1] Others [Arizal/Tashbatz brought in Taz 260:2 and M”A 260:1] however belittle this custom. Admur concludes: Nevertheless, it is good for one to initially be cautious in this matter. [Admur ibid as rules M”A 260:1]

[124] However, by the toenails there is no need to be careful to skip a nail in between. [Ketzos Hashulchan 73 footnote 7; Sefer Zikaron 2:36 in name of Chazon Ish; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:13 ]

[125] The reason: As they believe that doing so brings one towards forgetfulness, causes one to bury his children, and brings one to poverty. [Admur ibid; See Ateres Zikeinim 241]

[126] Admur ibid; Rama 260:

Other opinions: Some Poskim rule one is to cut the nails in the following order: 1,3,5, 2,4. [Ateres Zikeinim 241 in name of Abudarham and Chachamei Tzarfat]

[127] Admur 260:4; M”A 260 Hakdama; Kneses Hagedola 241; Ateres Zikeinim 241; M”B 260:6; Nida 17a; Moed Katan 18a; Kaf Hachaim Y.D. 116:92; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:14 footnote 15 in length

[128] Based on Kabala the nails contain danger towards all people, and are not just limited to pregnant women. [Likkutei Maharich based on Zohar Acharei 39; See also Poskim in next footnote regarding a woman who is ritually impure] It is clear however from Admur and the Poskim/Talmud [which allow discarding it in a Beis Midrash that it is only a danger for pregnant women.

Liability for one who caused a woman to miscarry due to throwing his nails in a walking area: It requires further analysis as to the level of liability one carries if he caused a woman to miscarry due to him not being careful to put his nails away properly. [See Mishneh Halachos 5:265; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:19 footnote 21]

[129] This refers to any woman who is a Nida, until she purifies herself in a Mikveh. [Bach and Beis Yosef Y.D. 198 in name of Rokeiach; Yesod Veshoresh Havoda Shaar Hakolel 6 based on Zohar Pinchas 248; Kitzur SHU”A 161:8 “If her husband or other person steps on it is dangerous for them”; See Betzeil Hachochmah 2:35; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:20] The nails of a Niddah are even more severe than the nails of a regular person, as the danger of stepping on the nails of a Niddah is for all people and not just for a pregnant woman. Likewise, by the nails of a Niddah it does not help to sweep the nails to a different area to cease the danger. [Betzeil Hachochmah 2:35]

[130] For the need of a mitzvah: Vetzaruch Iyun if doing so is necessary for the need of a Mitzvah. [Toras Hayoledes 60 footnote 9; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:18]

[131] The reason: In order so they are destroyed from the face of the earth and there is no longer any possibility for them to become uncovered and cause potential damage to a fetus. One who does so is called a Chassid being that burning part of one’s body, even one’s nails, is damaging for oneself, hence he is called a Chassid as he overrides his own health in order to fully protect his friend. [Machatzis Hashekel 260:1]

[132] Hayom Yom 16 Iyar; See Darkei Chaim Veshalom 353; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:16 footnote 19

[133] This is however of less righteousness then is a Chassid, as it is possible for the nails to resurface.

[134] He is considered a Rasha as he is causing a potential hazard if a pregnant woman were to walk on it.

[135] Admur ibid; Machatzis Hashekel 269; M”B 260:6; Rebbe Yochanan in Moed Katan ibid

Other opinions: Some Poskim rule one is to refrain from throwing nails even in a Beis Midrash, as it is implied from the Zohar that the nails have the power to injure all people and not just pregnant women. [Likkutei Maharich based on Zohar Acharei 39] Likewise nails are considered repulsive. [Nimukei Yosef and Ran on Moed Katan 17a]

[136] M”B 260:6

[137] Admur ibid; Machatzis Hashekel 269; M”B 260:6; Moed Katan ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:15

[138] The Aruch Hashulchan 260:6 notes that if one cut another item with the nail cutter after the nails were cut, the danger is no longer applicable.

[139] Elya Raba 260:4, brought in Peri Megadim 260 A”A Hakdama and M”B 260:6; See Machatzis Hashekel on M”A ibid “If the nails were swept outside”

[140] See Poskim ibid

[141] Perisha 241, brought in M”B 260:6; Bircheiy Yosef 260:6; Makor Chaim 260; Aruch Hashulchan 260:6

[142] Peri Chadash Y.D. 116, brought in Machatzis Hashekel ibid

 M[143] Machatzis Hashekel on M”A ibid; M”B 260:6

[144] As once it has switched rooms, the nail is no longer of danger.

[145] Beir Moshe 6:133-12

[146] On the one hand gentiles do not have impurity of the hands in the morning [] and likewise do not spread Tumas Meis within an Ohel, and do not contract impurity when they touch a corpse. [Rambam Tumas Meis 1:13] Some deduce based on this that their nails are also like the nails of an animal, and hence do not give off impurity. [See Piskeiy Teshuvos 260 footnote 94] On the other hand there are Poskim which rule that gentiles to impurify food, which was under the bed they slept in, just like a Jew. [See Darkei Teshuvah 116:39 in name of Chakel Yitzchak 41]

[147] Makor Chaim 260

[148] The reason: Perhaps the reason for this is because the nails do not cause damage to pregnant gentile women. Vetzaruch Iyun.

[149] Aruch Hashulchan 260:6; See Nida 17a; Tosefes Shabbos 260:2, Machazikei Bracha 260:5, Darkei Chaim Veshalom 353; Kaf Hachaim 260:18 that some are accustomed to cut another item after cutting the nails, however no mention is made that this nullifies the danger; See Betzel Hachochmah 3:54; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:17 footnote 19 in length

[150] Ruach Chaim 260:1; Ben Ish Chaiy Lech Lecha 2:14; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:16

[151] Kaf Hachaim 260:11

^[152] Kama 4:18; Michaber 4:18; Kol Bo 23; Abudarham [end of Sefer] in name of Tashbatz; ; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 30; 68:21-22

^[153] Magen Avraham and Peri Megadim 4:18. Vetzaruch Iyun as Admur omitted this.

[154] The reason: This is due to that impurity resides upon the hands after cutting the nails. This applies according to all opinions. Ben Ish Chaiy Toldos 17 writes the main impurity resides upon cutting nails that have grown past the end of the finger.

^[155]  Migdal Oz [Yaavetz]; Perisha 241; Ketzos Hashulchan 2:11 footnote 27; Supplements p. 82

Washing the feet: Some have the custom of washing the feet after cutting the toenails. [Ashel Avraham Butchach 551] This however is not the widespread practice. [Likkutei Maharich Seder Erev Shabbos]

^[156] Ketzos Hashulchan 2:11; Ketzos Hashulchan 2:11; Thus, one is to avoid biting his nails out of habit due to the fact it causes the evil spirit to reside. [See Piskeiy Teshuvos 4 footnote 209]

[157] Kaf Hachaim 4:68 in name of Poskim; Kaf Hachaim [Falagi] 8:27; Tehila Ledavid 4:17; Artzos Hachaim 4; See Sefer Shemiras Haguf Vihanefesh [Lerner] 68:22 footnote 29 and footnote 30 regarding if one cut off only a part of a single nail

[158] Kama 4:19

^[159] Mahadurah Kama 4:18; Meaning that he will come to sin, as one does not sin unless a spirit of insanity enters him. [Kaf Hachaim 4:89]

^[160] Ketzos Hashulchan 2:11. See also Admur 97:3 and Peri Megadim Ashel Avraham 227:2. However see Kaf Hachaim 4:90 which brings an opinion which holds that not all of the following actions bring an impure spirit. Admur however seems to hold that they all do, being that he rules that only washing with water helps.

^[161] Ketzos Hashulchan 2:11

[162] Admur ibid; Elya Raba 4:12; Soles Belula 4:14; Machazik Bracha 4:6 in name of Makor Chaim [student of Rav Chaim Vital]; Seder Hayom; Nimukeiy Orach Chaim 4:2

Other Opinions: Olas Tamid writes that possibly one is required to pour three times on his hand just like is required upon awakening in the morning. So rules also: Shelah Shaar Haosiyos 9; Lev Chaim 1:63; Kaf Hachaim [Falagi] 7:26; Ruach Chaim 4:3; Chesed Lealafim brought in Kaf Hachaim 4:61. Ben Ish Chaiy Toldos 17-wash inconsecutively; Kaf Hachaim 4:61-is holy act.

^[163] Ketzos Hashulchan 2:11

^[164] See Admur 7:2; 613:4; 92:6; Peri Megadim 227 A.A. 2 explicitly allows saying a blessing before washing hands from impurity; Maharsham 4:148 brought in Shearim Hametzuyanim Behalacha 2:5 regarding learning while cutting nails.

Background:

In 7:2 Admur rules that one who used the bathroom may learn Torah and say blessings unless he touched his Erva or feces. Now in 4:18 Admur explicitly rules that one who uses the bathroom must wash hands. Hence, we clearly see a difference between washing hands from filth and washing form impurity, in which case of the latter it is not an impediment for Torah learning.

The reason: The impurity which comes as a result of the above actions is not the same type of impurity as that which resides when one awakens from sleeping at night, and thus it does not hold the restriction mentioned prior to washing hands in the morning.

[165] Maharsham 4:148 brought in Shearim Hametzuyanim Behalacha 2:5

[166] Ashel Avraham Buchacher Mahadurah Tinyana 4:18; Kaf Hachaim 4:92

[167] So is also implied from Admur 4:18 “Cutting his nails” and not plainly “cutting nails”.

[168] Ashel Avraham Buchacher Mahadurah Tinyana 4:18; Kaf Hachaim 4:92

[169] Admur 260:1; Michaber 260:1; Kol Bo 35; Rabbeinu Yonah Hayirah 309; Sefer Chassidim 58

[170] Ketzos Hashulchan 73 footnote 4

The reason: As the hand nails look repulsive when they are long. However, the toenails which are not visible are not considered a Mitzvah to be cut Erev Shabbos. [Ketzos Hashulchan 73 footnote 4]

[171] Mateh Efraim 625:13 regarding Yom Tov that they should be cut two days before [so one not cut them and the hand nails on the same day], although perhaps this is due to Chatzitza before Mikveh, as it’s a Mitzvah for one to be Mitaher himself before the Regel, and hence would not apply to Erev Shabbos. However, seemingly the custom of the Arizal refers to even Erev Shabbos, and hence his statement in Alef Lamateh would imply that whenever one goes to Mikveh, such as Erev Shabbos, the toenails should always be cut. Vetzaruch Iyun. From Ketzos Hashulchan ibid it is implied that even if the toenails are long there is no need to cut them.

[172] Kaf Hachaim 250:17

[173] Admur 260:1 does not limit the Mitzvah to hand nails and writes Stam “nails.” Likewise, Admur 260:2 and the M”A 260 and Maggid Meisharim Mishleiy 23:6, brings the custom to cut the nails only on Erev Shabbos and Erev Yom Tov and to not cut them on the same day, and therefore they write to cut the toenails on Thursday and hand nails on Friday, hence implying that the toenails are also included in the Mitzvah.

[174] M”A 260; Maggid Meisharim Mishleiy 23:6

[175] Admur 260:2; M”A 260; Olas Shabbos 260:1; Maggid Meisharim Mishleiy 23:6

Other opinions-Custom of Arizal: The Arizal was not careful to avoid cutting the hand and toenails on the same day. [Machazik Bracha 260 in name of Rav Shmuel Vital in name of his father Rav Chaim Vital; Shaareiy Teshuvah 260; Mateh Efraim 625:13 in Alef Lamateh 21; Ketzos Hashulchan 73 footnote 5] Accordingly, some Poskim rule that there is no need to be particular in this matter. [Machazik Bracha ibid, brought in Shaareiy Teshuvah ibid]

[176] Mateh Efraim 606:8; 625:13 and Alef Lamateh 21; Likkutei Maharich; Darkei Chaim Veshalom 353; Siddur Reb Shabsi; Ketzos Hashulchan 73 footnote 5; Piskeiy Teshuvos 260:8

[177] 1^st custom in Admur 260:2; M”A ibid; Maggid Meisharim ibid

[178] 1^st custom in Admur 260:2; M”A ibid; Maggid Meisharim ibid

[179] The reason: Being that the hand and toenails are not to be cut the same day, as will be explained, therefore they cut the toenails on Thursday rather than Friday. Thus, this custom seemingly does not hold of the custom to avoid cutting nails on Thursday. [Kitzur Hilchos Shabbos 260] Perhaps however one can say that this custom of avoiding cutting the nails on Thursday only applies to the hand nails being that they are visible. However, the toenails which are not visible, and thus there is no Mitzvah to cut them before Shabbos, then likewise there is no issue if they are cut on Thursday. Practically the M”B 260:6 rules that this is the custom that one is to follow.

[180] Admur ibid; M”A ibid; Maggid Meisharim ibid

[181] 2^nd opinion in Admur ibid; Rashal; Mateh Moshe 411; Taz 260:1; M”A 260 

Other opinions: The Aruch Hashulchan [260:6] argues against this custom. Likewise, he writes that all these cautions mentioned by nails are not required by the letter of the law, and one who is not particular in them, has not done any transgression.

[182] The reason: As the nails begin growing on the 3^rd day after being cut and hence if they are cut on Thursday they will begin growing on Shabbos, thus some avoid cutting it on Thursday. [Admur ibid] Now, although there is no prohibition involved if the nails begin growing back on Shabbos, nevertheless it is not respectful that the nails which one ridded himself of in honor of Shabbos begins growing back on Shabbos. [Machatzis Hashekel 260:1; M”B 260:6 in name of Elya Raba] The above applies only to nails however a haircut may be given on Thursday being that hair begins to grow back that same day. [Kuntrus Achron 260:1]

Regarding if also the toenails are not to be cut on Thursday according to this opinion: Perhaps one can say that this custom only applies to the hand nails being that they are visible. However, the toenails which are not visible, and thus there is no Mitzvah to cut them before Shabbos, then likewise there is no issue if they are cut on Thursday. Practically the M”B 260:6 rules that one is to cut the toenails on Thursday. However, the wording of Admur seems to imply that they avoid cutting all nails on Thursday. Vetzaruch Iyun.

[183] Perhaps one can say that this custom only applies to the hand nails being that they are visible. However, the toenails which are not visible, and thus there is no Mitzvah to cut them before Shabbos, then likewise there is no issue if they are cut on Thursday. Practically the M”B 260:6 rules that one is to cut the toenails on Thursday. However, the wording of Admur seems to imply that they avoid cutting all nails on Thursday. Vetzaruch Iyun.

[184] Mila Dechassidusa on Tzavah, brought in Piskeiy Teshuvos 260 footnote 84 that the night does not follow the previous day or the following day

[185] See Ashel Avraham which suggests at first that the night has no relation to the day in this regard. However later he mentions that the night goes after the next day and not the previous day. So rules also Ashel Avraham Tinyana in 260 that the night goes after the day and one is to beware from cutting on Thursday night, as well as on Thursday.

[186] So is also implied from Admur 260:2 and M”A and Maggid Meisharim ibid who do not mention to cut the toenails on Thursday night rather than Thursday.

[187] Ashel Avraham Tinyana in 260

[188] 1^st custom in Admur 260:2; M”A ibid; Maggid Meisharim ibid

[189] So rule regarding not cutting on Thursday: Opinion in Admur ibid; Rashal; Mateh Moshe 411; Taz 260:1; M”A 260, and it is implied that this opinion is only particular regarding Thursday, however they allow one to cut the nails on Wednesday or another day of the week. See however Peri Megadim 260 M”Z 1 who brings the Elyah Raba who learns that this opinion holds that even before Thursday the nails are not to be cut, as then certainly one will have grown nails by Shabbos. This understanding however requires further analysis as if so then what is the dispute between this opinion and the previous opinion. Accordingly, they both hold the nails are to only be cut on Erev Shabbos. This is besides the fact that this is not the simple implication of Admur, and does not fit in with the explanation of the Machatzis Hashekel [260-brought in the footnotes to follow] behind the stringency.

[190] Ketzos Hashulchan 73 footnote 7; Sefer Zikaron 2:36 in name of Chazon Ish; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:13

[191] Admur 260:3 records a difference of opinion regarding this matter: Some are cautious to skip a nail when cutting their nails. [Hamussar; Abudarham; Rama 260:1] Others [Arizal/Tashbatz brought in Taz 260:2 and M”A 260:1] however belittle this custom. Admur concludes: Nevertheless, it is good for one to initially be cautious in this matter. [Admur ibid as rules M”A 260:1]

The reason: As they believe that doing so brings one towards forgetfulness, causes one to bury his children, and brings one to poverty. [Admur ibid; See Ateres Zikeinim 241]

^[192] Admur Kama 4:18; Michaber 4:18; Kol Bo 23; Abudarham [end of Sefer] in name of Tashbatz; Nails contain a certain impurity which can be lethal for the fetus of a pregnant woman, and cause a miscarriage heaven forfend, if she steps on it.

^[193] Magen Avraham and Peri Megadim 4:18. Vetzaruch Iyun as Admur omitted this.

[194] The reason: This is due to that impurity resides upon the hands after cutting the nails. This applies according to all opinions. Ben Ish Chaiy Toldos 17 writes the main impurity resides upon cutting nails that have grown past the end of the finger.

^[195]  Migdal Oz [Yaavetz]; Perisha 241; Ketzos Hashulchan 2:11 footnote 27; Supplements p. 82

[196] Ashel Avraham Butchach 551

[197] Likkutei Maharich Seder Erev Shabbos

[198] Devarim 18:11

[199] Teshuvas Maharsham Baruch [Rav Chaim Paltiel] 164, brought in Shach Y.D. 179:13 and Bach 217:51, that “Those who make a vow to visit the cemetery, it slightly seems like Doresh El Hameisim, as the allowance of Kalev was because it was a holy place of the Avos and he wanted his prayers to be heard. Likewise we find a source for visiting a grave to ask for forgiveness. However, those who women and people who don’t know this. I do not know why they visit, and I am accustomed to refrain them from doing so”; See M”A 559:11 in name of Arizal that one should only go for the Levayah, especially if one is a Baal Keri, implying that one should avoid visiting graves; Directive of Gr”a to his family, brought in Mishmeres Shalom Hei 31, that they should never visit cemeteries at all due to the abundance of Kelipos found there. This applies especially to women, and all the tragedies come due to this. Gesher Hachaim 29:8 that so is the custom of many not to visit graves; Custom of Brisk and Chazon Ish and Steipler; See Nitei Gavriel 82:7 footnote 15]

[200] Sanhedrin 65b

[201] Rambam Avodas Kochavim 11:13

[202] Michaber Y.D. 179:13; See Beis Yosef 179:2 in greater length

[203] See Rambam Avodas Kochavim 11:13 [brought in Beis Yosef 179:14] “And other people wear special garments, and say special chants, and offer incense and sleep there alone, in order so the soul of the dead come and speak to him in a dream. The general rule is that whoever does any action for the sake of having the soul of the dead come inform him of things, receives lashes.”;

[204] Rambam Avodas Kochavim 11:13; See Gittin that Onkelos the Ger, prior to his conversion, exhumed the souls of his uncle Titus, Balaam, and Oso Ish, and questioned them as to how the Jewish people are viewed up on high, and whether they suggest him to convert.

[205] Michaber Y.D. 179:13; Tur 179; Rambam Avodas Kochavim 11:13 [However, there he writes “In order so the spirit of the dead visit him in a dream and answer his questions, as stated above]; Sanhedrin 65b; See Gemara ibid and Poskim ibid there that other forms of necromancy which are defined as Ov or Yidoni and not Doresh El Hameisim. However, see Bach 179 in name of Semag Lavin 56 that he also transgresses Doreish El Hameisim by these other forms, in addition to the Ov and Yidoni transgression

[206] See Rama 179:14 “And some Poskim rule that it is permitted to make the soul of the deceased swear to appear to him to answer his questions and the prohibition is only on swearing the body.”; Darkei Moshe 179:5 in negation of Beis Yosef; Hagahos Maimanis on Rambam ibid letter 8 in name of Yireim 334-335 in explanation of  Maaseh Deshmuel and Ruchos Misapros brought in Brachos 18b regarding how Shmuel [the Amora] talked to the soul of a deceased father; Shibulei Haleket 10, brought in Bircheiy Yosef 179; Shach 179:16 in name of Levush in defense of Rama and Yireim that according to Kabbalah there is a difference between the body and its soul, versus the actual soul; Birkeiy Yosef 179 seems to defend the opinion of the Yireim against the arguments of the Michaber; See Zohar Acharei Mos p. 71b that Doreish El Hameisim does not apply to the Jewish people and Tzadikim as they are still alive in Gan Eden

The reason: As the Torah only prohibits talking to the dead, and the soul is not dead. [See Beis Yosef ibid]

Other opinions: Some Poskim rule it is forbidden to talk even to the soul of the deceased, alone, without the body. [Michaber 179:14; See Beis Yosef 179 in length in negation of Yireim ibid and his proofs, however, see Darkei Moshe ibid, Shach ibid and Birkeiy Yosef ibid for arguments against his negations]

[207] Explanation of Beis Yosef 179:14 to Maaseh Deshmuel and Ruchos Misapros “The case of Shmuel [the Amora] was done while he was awake and through Hashem’s names.. If one does no action and simply mentions names which causes the spirits to come and talk to him while awake its possible it is not forbidden due to Doresh El Hameisim”; See Perisha 179:23 that it is only forbidden when done with intent for the evil spirit to reside on him. However, if he does the actions with intent to simply hear the speech of the souls, then it is permitted; See Zohar Acharei Mos p. 71b that Doreish El Hameisim only applies when one does so with sorcery, as do the gentiles

Other opinions: Some Poskim rule that it is forbidden due to Doresh El Hameisim to do anything to bring souls of the dead to speak to him, even if the above actions of fasting and sleeping in the cemetery were not done. [Implication of Rama in Darkei Moshe 179:4; Implication of Rabbeinu Yerucham Nesiv 17:5, as understood by Beis Yosef and Darkei Moshe ibid, regarding swearing a dead person to come appear. The Beis Yosef ibid learns from this ruling of Rabbeinu Yerucham, that it negates his previous suggestion brought above; Practically, the Rama ibid does not rule like Rabbeinu Yerucham, although this is because he holds it is permitted to speak to the soul of the dead, in contrast to the body, however to do any action to speak to the body, including using names, would be forbidden according to the Rama. So is understood from Darkei Moshe 179:4]

[208] Beis Yosef 179:14 “He did not starve himself or do any other action to hear their voices”; Perisha 179:23

[209] Shach Y.D. 179:15 in name of Y.D. Bach 217 “The Jewish people have already held on to this custom, and there is no prohibition”; Bach ibid states [after bringing the Maharam Ben Baruch who prohibits grave visiting] “The Jewish people have already held on to this custom, and there is no one who protests , and it has a source in the Zohar, to Daven by the grave of ones forefathers to be saved from punishment in their merit, and there is already a  Seder Tefilla printed for those who visit the graves of their forefathers, and no Rav should make people abstain and nullify this custom”; Sotah 34b regarding Kalev; Taanis 16a; Zohar Terumah p. 141b; Acharei Mos p. 70; Michaber 344:20 based on Tur and Rav Haiy Gaon who mentions visitations of the grave of Chacham, Aluf, Vegaon at different periods within the first year; Rama 581:4 regarding visiting Kivrei Tzadikim on Erev Rosh Hashanah; M”A 581:16 “That one is to be Mishtateiach on Kivrei Tzaddikim”; Drashos Maharil; M”A 696:5 regarding Shiva that some are accustomed to do so for all deceased relatives at different periods of the year, such as the end of Shiva; Sefer Chassidim 450 “The deceased receive benefit when their loved ones visit their graves and request that their souls be given benefit, and indeed up on high they do give the soul benefit as a result.” Mavor Yabok Sifsei Rinanos 23; Gilyon Maharsha 179:15; Elya Raba 581:39; Levush 579; Peri Megadim 581:16; Machatzis Hashekel 581:16; M”E 581:50; Kitzur SHU”A 128:13; M”B 581:27; Kaf Hachaim 581:95 and 98; Minchas Elazar 1:68 [brings many proofs from Midrashim; Talmud; Zohar]; Alef Hamagen 581:113; Minchas Yitzchak 8:53; Piskeiy Teshuvos 581:21; Maharam Shick 293 for a list of opinions on this matter;

[210] See Darkei Chaim Veshalom 828; Nitei Gavriel Nittel; Sefer Shemiras Haguf Vihanefesh [Lerner] 91

[211] Chasam Sofer 7:31; Makor Chaim of Chavos Yair 155; So was the custom of many Jewish communities including: Rav Yonason Eibeschitz, Rav Yaakov Emden that so is custom of all Geonim, Rav Yisrael Salanter, Maharsha, Maharam Schick and others. See Nitei Gavriel Chanukah p. 385

[212] Hayom Yom 17^th Teves

[213] So is the custom; However, see Igros Kodesh 13:120

[214] Hayom Yom ibid

[215] Likkutei Sichos 14:554; Igros Kodesh 13:120; 14:351; Reshimos Hayoman p. 365 [printed in Shaareiy Halacha Uminhag p. 179]

[216] Other reasons: As in previous times, the night of their festival was a time of danger for Jews to be out in public, and therefore they decreed that Jews should not go to the Beis Hamidrash on this night. [Likkutei Sichos 15:554]

[217] Darkei Chaim Veshalom 825

[218] Hayom Yom 17^th Teves; Hisvadyus 5750 2 p. 49; Reshimos Hayoman p. 365, printed in Shaareiy Halacha Uminhag p. 179

[219] See Nitei Gavriel Chanukah p. 410; Beir Moshe 4:69; Piskeiy Teshuvos 240:10; Shulchan Menachem 6:242; Taharah Kehalacha 21; Sefer Shemiras Haguf Vihanefesh [Lerner] 126:4

[220] Chupas Chasanim in name of Tzavah Reb Yehuda Hachassid; Taharas Yisrael 197:2-3; Karban Nisanel; Yimtza Chaim 73:9; See Nitei Gavriel Chanukah p. 410; Beir Moshe 4:69

[221] The reason: As many Poshei Yisrael were born from mothers who conceived on this night. [See Nitei Gavriel ibid] Alternatively, this is because marital relations require purity of mind, and the thinking of Nittel, even negatively, can affect the born child, and due to this worry they forbade marital relations on this night. [Rebbe in Shaareiy Halacha Uminhag 4:132; Shulchan Menachem 6:242; Igros Kodesh 4:424]

[222] Taharas Yisrael 197:2-3; Minchas Elazar 5, brought in Zecher Tzadik Levracha; Darkei Chaim Veshalom 825; See Shaareiy Halacha Uminhag 4:132; Beir Moshe ibid that so was custom of students of Baal Shem Tov

[223] Darkei Chaim Veshalom ibid; Shiureiy Shevet Halevi 197:2; Taharah Kehalacha 21:9; See Shulchan Menachem ibid;

On a regular night: The Munkatcher rules one is to avoid marital relations even after midnight. [See letter of Rebbe ibid] So is also implied from Taharas Yisrael ibid, and other Poskim. [Piskeiy Teshuvos ibid]

[224] Beir Moshe 4:69

[225] As there is no source in Poskim to prohibit it. [ibid]

[226] Chasam Sofer in Likkutim 20, Koveitz Hateshuvos 31 protested the custom of closing the Mikvas on this night

[227] Sefer Shemiras Haguf Vihanefesh [Lerner] 239

[228] Ramban Acharei Mos 18; Rabbeinu Bechayeh Tazria

[229] Sefer Chassidim 1126; Arizal; Kaf Hachaim Y.D. 116:203; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:1

[230] Sefer Chassidim ibid

[231] Ramban Vayeitzei 31; Beis Lechem Yehuda Y.D. 195:5; Darkei Teshuvah 195:8; Taharas Yisrael 195:25; Shemiras Hanefesh 292; Kaf Hachaim 116:203; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:2

[232] Divrei Malkiel 5:103; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:2

[233] Beis Lechem Yehuda Y.D. 195:5; Darkei Teshuvah 195:8; Taharas Yisrael 195:25; Shemiras Hanefesh 292; Kaf Hachaim 116:203; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:2

[234] Ramban Vayeitzei 31; Shelah 1 p. 367; Menoras Hamaor Ner Shelishi Kelal 6:5-4

[235] Divrei Malkiel 5:103; Igros Kodesh 3:374 that on this we apply Shomer Pesaim Hashem even initially; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:2

[236] Birkeiy Yosef 195:17; Pischeiy Teshuvah 195:12; Beis Lechem Yehuda Y.D. 195:5; Darkei Teshuvah 195:8; Taharas Yisrael 195:25; Shemiras Hanefesh 292; Kaf Hachaim 116:203; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:2

[237] Divrei Malkiel 5:103; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:2

[238] Pardes of Rashi 271

[239] Divrei Malkiel 5:103; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:2

[240] Pardes of Rashi 271; Kav Hayashar 17; Yifei Laleiv 3:10; Darkei Teshuvah 116:84; Kaf Hachaim 116:214; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:2

[241] Bach and Beis Yosef Y.D. 198 in name of Rokeiach; Yesod Veshoresh Havoda Shaar Hakolel 6 based on Zohar Pinchas 248; Kitzur SHU”A 161:8 “If her husband or other person steps on it is dangerous for them”; See Betzeil Hachochmah 2:35; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:20

[242] Betzeil Hachochmah 2:35

[243] See Pesachim 111a that if the woman is a Niddah it is dangerous for the men, and can kill them if it is the beginning of Nida, or cause them to fight if it is the end of Nida. However, see Tosafus ibid that some Mefarshim limit this danger to a case that the woman does Kishuf: sorcery on them; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:3

[244] Zohar Chadash Rus 1:36; ; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:3

[245] Hisorerus Teshuvah 3:17

[246] Peri Hasadeh 4:145; See Sefer Shemiras Haguf Vihanefesh [Lerner] 124 footnote 4

[247] See Sefer Shemiras Haguf Vihanefesh [Lerner] 113

[248] Taz Y.D. 81:12; Shach Y.D. 81:24; Arugas Habosem O.C. 138; Sefer Shemiras Haguf Vihanefesh [Lerner] 142:1; 147:2

[249] Sefer Shemiras Haguf Vihanefesh [Lerner] 147:3

[250] See Segulas Yisrael Mareches Mem 59; Keser Torah Eitz Chaim 9:24; Sefer Shemiras Haguf Vihanefesh [Lerner] 11 and 147:5 footnote 10

[251] Pela Yoeitz Erech Yonkei Shadayim

[252] Sefer Zechira Inyanei Zivug; Ben Ish Chaiy Acharei 2:11

[253] Ben Ish Chaiy Acharei 2:11; Sefer Zechira Inyanei Netilas Yadayim

[254] Rashi on Bamidbar 11:5

[255] Rashi on Bamidbar 11:5

[256] Sefer Hanhagas Yesharos of Arizal; Keser Torah Eitz Chaim 9:24; Segulos Yisrael ibid

[257] Tzeida Ladarech 1:3-14; Sdei Chemed Mareches Hei 42; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:4

[258] Michaber Y.D. 154:1; Sefer Shemiras Haguf Vihanefesh [Lerner] 143:1; 147:1

[259] Rama Y.D. 81:7; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:1 footnotes 1-3

[260] Arugas Habosem O.C. 138

[261] Tzavaas Rebbe Yehuda Hachassid 69; Shemiras Hanefesh 17; Kaf Hachaim 116:149; Sefer Shemiras Haguf Vihanefesh [Lerner] 146:1-3

[262] Sefer Shemiras Haguf Vihanefesh [Lerner] 146:1

[263] Shivim Temarim 69; Ginzei Yosef 26:17

[264] Shivim Temarim 69

[265] Sefer Zechira; Shemiras Hanefesh 16; Kaf Hachaim 116:147; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:8

[266] Sefer Zechira; Shemiras Hanefesh 16; Kaf Hachaim 116:147; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:8

[267] Sefer Zechira; Shemiras Hanefesh 16; Kaf Hachaim 116:147; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:7

[268] Chacham Tzvi 64; Chasam Sofer E.H. 136; Shemiras Hanefesh 18; Kaf Hachaim 116:136; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:4

[269] Shemiras Hanefesh 18; Kaf Hachaim 116:136

[270] Zivcheiy Tzedek 116:90; Kaf Hachaim 116:148

[271] Sefer Zechira; Shemiras Hanefesh 248; Kaf Hachaim 116:195; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:10

[272] Kaf Hachaim ibid

[273] Adnei Paz 17; Pischeiy Teshuvah 81:16; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:9; See Pela Yoeitz Erech Yonkei Shadayim

[274] M”A 240:29; Bedek Habayis; Zohar Parshas Vayikra p. 119a; Kav Hayashar 17:5; Siddur Yaavetz Mosach Hashabbos Mitos Kesef 7 Chulya Beis 12 [rules that even initially one only needs to wait a Mil]; Kitzur SHU”A 150:16; M”B 240:54; See Yad Ephraim ibid; Kaf Hachaim 240:91; Sheyikadesh Atzmo 25:2

[275] How much is a Mil? Some Poskim rule that a Mil is 18 minutes [1^st opinion in Admur 459:10; Michaber ibid and in Yoreh Deah 69:6; Rama 261:1; Maryu 193; Terumos Hadeshen 123], and hence the total time to wait prior to nursing is 36 minutes [See Misgeres Hashulchan 150:16] Other Poskim rule that a Mil is 24 minutes [2^nd opinion in Admur 459:10; Rambam in Pirush Hamishnayos Pesachim 3:2], and hence the total time to wait prior to nursing is 48 minutes [See Shulchan Hatahor 241:5; Kitzur SHU”A ibid; See Taharas Yisrael 240:20; Misgeres Hashulchan 150:16 concludes to wait 9 and at best 112 minutes] Practically, Admur mainly rules like the opinion of 24 minutes. [Admur ibid; See Ketzos Hashulchan 3 Seder Hachnasas Shabbos 5; Piskeiy Teshuvos 240:29]

[276] Or Yakar Vayikra 16; Toras Nassan Ramak p. 149; Shulchan Hatahor 241:5 that it can lead to the Nichfeh illness.

[277] Taharas Yisrael 240:88

[278] Possible understanding of Yad Efraim on M”A ibid; Taharas Yisrael 240:88; See however Sheyikadesh Atzmo 25:3 footnote 2

[279] M”A ibid according to some prints; Siddur Yaavetz Leil Shabbos 3:12; Divrei Yatziv 1:104-2

Other opinions in M”A ibid: Some have a different Girsa in the M”A ibid which makes it read that if the child is crying one may be lenient like the opinion of one Mil, thus removing the source from the M”A above which claims that one may be completely lenient. [Girsa of Machon Yerushalayim; See Sheyikadesh Atzmo 25:3 footnote 2 that so is implied from wording of the Zohar.]

[280] M”A ibid according to some prints [see previous footnote]; Or Tzadikim 27:18; Elya Raba 240:24; Olas Tamid 240:7; Siddur Yaavetz Mosach Hashabbos Mitos Kesef 7 Chulya Beis 12                                                                                      

[281] Siddur Yaavetz ibid that on this the verse states, “And the child [i.e. Moshe] cried and she had mercy on him”

[282] Sefer Zechira; Keser Torah 23; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:6

[283] Sefer Zechira; Keser Torah 23; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:7

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