This article is an excerpt from our Sefer
Buy here on Amazon
Letter S
Porridge and squash:[1] One who eats squash and porridge is not to swallow his saliva that comes afterwards due to danger.
Visiting an ill person:[2] One should not swallow his saliva when visiting an ill person. Rather, one is to spit it out.
Lusting after a food:[3] One who sees a food item and lusts after it, is to immediately spit out all the saliva that gathers in one’s mouth at the time of the lust, and to avoid swallowing this saliva.
Saying his name:[4] [Kabbalah/Achronim]
It is forbidden to mention the name of the Samech Mem, especially at night, as he can damage the person who said the name or those who heard it. Thus, one is not to say the name Samael, and is not even to say the name Satan, in any language. [However, practically, we find in Jewish literature that the term Satan is used very commonly, and was likewise mentioned by Gedolei Yisrael, including the Rebbe in his talks.]
May one scare another person and is he liable for damages?[5] [Talmud/Rambam/Shulchan Aruch/Shulchan Aruch Harav/Achronim]
It is forbidden to scare another Jew. One who does so, such as he released a scream from behind him or suddenly appeared in front of him in a dark area, although he is not liable below in this world, he is liable in the heavenly courts.[6] [Likewise, one who scares another person brings upon himself suffering.[7]]
If the scare caused injury:[8] If one scared another Jew and caused him injury, such as he fell sick due to the scare, then if there was no physical contact between the aggressor and the victim, he is not liable to pay for damages below in this world, although will be held liable in the world to come. If, however, he scared him through contacting his body, then he can be held liable to pay for damages.
Smoke and the smell of sulfur is damaging to the body.[9]
Niveila-Non-Kosher meat:[10] Smelling Niveila-Non Kosher meat while walking can cause loss of memory of one’s Torah learning. [It is questionable whether this worry of memory loss applies even if one smells it while standing.[11]]
Eating next to bad odors:[12] It is a danger for one to eat next to bad odors. However, this is possible that the nature of man has changed and in today’s times this is no longer a danger.
A. Placing Sefer upside down on its face, such as for a place holder?[13] [Shulchan Aruch/Achronim]
It is forbidden to turn a Sefer[14] over onto its front [open] part. If one found a Sefer in such a position, he is to turn it over. [Unfortunately, many people are not careful in this matter, and when they are called to the Sefer Torah [for an Aliyah], or need to take leave for other matters, the Sefer that they are reading, whether a Chumash or Tehillim and the like, they turn it over on its face [to save the page]. These people will unfortunately receive retribution [for belittling the honor of the Sefer]. Those who chastise people who do so, will be blessed.[15]]
B. Leaving a Sefer open:[16] [Shulchan Aruch/Achronim]
One is not to have a Torah book [i.e. Sefer] remain open if he leaves the room, unless the Sefer is covered by a cloth and the like.[17] According to Kabbalah, one who leaves a Sefer open and exits the room causes a certain angel by the name of “ש”ד”, which stands for “Shomer Dapin/guards pages”, to make one forget his learning.[18]
|
Q&A What items may be placed on top of the open Sefer? One may cover the Sefer with any item, so long as the item does not belittle the Sefer.[19] Some[20] record that the Sefer is to be covered with a nice cloth cover.
May one place another Sefer on top of the open Sefer in order to cover it? Some[21] write it is permitted to cover an open Sefer with another Sefer.[22] This may be done even if the lower Sefer is a Chumash and the upper Sefer which is being placed on it is of Torah Shebal Peh.[23] However, other Poskim[24] are stringent to prohibit covering an open Sefer with another Sefer, and the only option available is to use a cloth or close it. Practically, the custom is like the former approach.
How much of the Sefer must be covered?[25] The custom is to cover some part of the Sefer, and not require the entire Sefer to be covered.
May one leave the Sefer open and leave the room if someone is guarding the Sefer?[26] No.
Must the Sefer be covered if one will be returning shortly?[27] Some Poskim[28] rule that if one will only be leaving the room for a short amount of time, such as to go to the bathroom and the like, there is no need to close or cover the Sefer. Other Poskim[29], however, rule one must cover the Sefer even in such a case.
Must the Sefer be covered if one will be in the room next door? Some Poskim[30] rule that one is only required to close or cover the Sefer if he will be leaving the house, however if he will be going to a room next door then there is no need to do so.
May one leave a Sefer open for the sake of the Sefer, such as for it to dry if water spilled on it?[31] Yes. |
| The angel called Shomer Dapim:[32]
The angel called Shomer Dapim stands by the Sefarim and supervises that they are treated respectfully. There was once an individual who ended his daily writing in a Sefer with a verse that has a negative connotation. The next day when he entered his study, he saw a frightening looking individual sitting on his chair and reading his Sefer. He told the individual that he is the angel called Shomer Dapin and he supervises the pages of Sefarim, and when one concludes with an evil verse, he can cause the writer potential harm. That individual happened to be a Tzaddik and he made a deal with the angel not to hurt him, in exchange for that he will not continue writing in that Sefer until Shavuos, and so it was. |
C. Closing a Sefer that one opened:[33] [Rebbe]
One is to be particular to personally close the Sefer that he opened, rather than have another person close it for him.
D. Writing your name and ownership on a Sefer:[34] [Tzavah of Rav Yehuda Hachassid]
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.” [One who donates books to a synagogue or Jewish library, may write his name in the Sefer so they know who donated it.[35]]
E. Author writing his name on a Sefer:[36] [Sefer Chassidim/Achronim]
Some Poskim rule that an author should not write his name in a Sefer which he authored.
F. Lahashem Haaretz Umiloa:[37] [Achronim]
The custom is to write in a Sefer the words Lahashem Haaretz Umiloa with abbreviations as לה”ו. After writing this, one then writes his name.
G. Not to step on a table that contains or is designated for Sefarim:[38] [Sefer Chassidim]
There is danger to step on a table which is designated for resting Sefarim. This applies even if the Sefarim have been cleared and are no longer on the table. There was once a father who allowed his son step on his table which was designated for Sefarim, and he ended up cutting his foot with a knife.
H. Numerical letters that spell out an evil occurrence: [Tradition of some-No source]
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.
Standing for a Sefer Torah:[39] One who sees a Torah scroll and does not stand up before it, his days are shortened. See our corresponding Sefer of “The Laws & Customs of Kerias Hatorah” for the full details of this matter!
Sewage:[40] [Talmud/Shulchan Aruch Harav/Achronim]
One is not to pass barefoot through sewage water unless 60 steps have already stepped and passed through it, or the sunshine has already passed over it, or one spread earth over it, or one spit saliva into it, as if none of the above have occurred then an evil spirit resides on it. [Practically, the custom of the world is not to step over sewage water even if the above conditions are fulfilled.[41]]
Shalom-Greetings:[42] [Talmud/Rishonim/Achronim]
In Talmudic times it was warned that one should not greet his friend at night with Shalom as perhaps he is a demon.[43] This, however, only applies outside of the city.[44] This restriction no longer applies today.[45]
A. Delaying Melacha until after Maariv:[46] [Kabbalah/Shulchan Aruch Harav/Achronim]
In addition to waiting until three small consecutive stars are visible[47] and saying Havdalah in prayer or saying Baruch Hamavdil[48], every meticulous[49] person is to delay doing any [Biblical[50]] Melacha until the congregation has recited the Seder Kedusha [i.e. the entire paragraph of Veata Kadosh[51]] after Maariv. Any person [even if he is not a Baal Nefesh] who does Melacha prior to this time will not see a good omen from the Melacha.[52] [Thus, every man[53] is to be careful in this matter. The Zohar[54] is very stringent on this matter and writes that lighting a candle prior to this time causes the flames of Gehenom to be rekindled prematurely, and consequently leads him to be cursed by the souls in Gehenom, and be severely punished.[55]]
B. Thinking of one’s business:[56] [Talmud]
One who observes his assets on Shabbos to think of how to better his business, can cause him to lose his livelihood.
C. Rabbi’s speech:[57] [Talmud]
One who eats his Shabbos meal at the time that the rabbi is speaking in Shul can cause him to lose his livelihood.
D. Meal on Erev Shabbos:[58] [Talmud]
It is forbidden [and even dangerous[59]] for one to establish[60] a large feast on Erev Shabbos, which one is not accustomed to eating during the week if the feast involves drinking alcoholic beverages.[61] It is forbidden to eat such a feast even on Friday morning.[62]
E. Playing ball: [63] [Talmud]
Due to the holiness of Shabbos, adults should avoid playing games on Shabbos even if the game has no Halachic prohibitions involved. The Jerusalem Talmud[64] states that the city of Tur Shimon was destroyed for the sin of playing ball on Shabbos. Some explain this to mean that the city was destroyed due to the sin of using their time on Shabbos for ball playing instead of learning Torah.[65]
Walking in the shade:[66] [Achronim]
From the 17th of Tammuz until the 9th of Av one is to beware not to walk in the border area between the shade and the sunlight, between the 4th and 9th hours of the day, due to danger of demons.[67] Likewise, one is to beware from staying in the shade during the months of Tammuz-Av.[68]
A. Traveling by ship:[69] [Talmud/Achronim]
The Satan prosecutes against a person when he travels by ship over the ocean.
Taking turns to sleep:[70] Two Jews who are traveling on a ship together through a dangerous area, are not to both sleep at the same time, rather when one of them goes to sleep the others is to remain awake, in order to guard each other.
B. Sitting on wagon, car, horse on ship:[71] [Tzavah Rebbe Yehuda Hachassid/Achronim]
One is not to sit on a wagon that is inside of a ship. Likewise, one is not to ride on a horse while inside of a ship. Likewise, one may not sit on a board that extends past the ship.
C. Sitting on board that extends from ship:[72] [Tzavah Rebbe Yehuda Hachassid/Achronim]
One may not sit on a board that extends past the ship.
D. Traveling on a ship or plane with a Rasha, heretic, or Gentile:[73] [Talmud/Shulchan Aruch Harav/Achronim]
It is dangerous for one to travel on a ship [or plane] together with a Jewish heretic. However, it is permitted for one to travel on a ship or plane together with a Gentile, as the prosecuting angel does not have authority over two different nations. Furthermore, due to this reason, there were sages who would specifically look to travel on a ship that has Jews and Gentiles. [Accordingly, some Poskim[74] rule that if there is a Gentile passenger, then one may travel even together with a heretic.]
E. Dates of bad omen to travel by ship: [Rishonim/Achronim]
First five days of the month:[75] The first five days which are in close approximation to the renewal of the moon [i.e. the first five days of the month] are considered a danger and have bad Mazal. Hence one should not travel by ship on these days, and should not perform work during these days.
Shemira:[76] [Talmud/Achronim]
The following individuals need to be guarded from Mazikin [and hence is not to be left alone or go outside alone in the marketplace].
- A sick person
- A Yoledes
- Chasan
- Kallah
- Avel
- Torah scholar at night
See Volume 1 Chapter 13
Shoe hazards and restrictions:
A. Importance of Shoes:[77] [Shulchan Aruch Harav/Achronim]
The sages[78] said that one who does not place shoes on his feet is considered excommunicated from G-d. A person should even sell all that he has [even the walls of his house[79]] in order to buy shoes for his feet.[80] See “Walking Barefoot” for the full details of this matter!
B. Not to walk with shoes of Niddah:[81] [Achronim]
One is not to walk in the shoes or sandals or slippers of a woman who is a Niddah.
C. Wearing shoes of the deceased:[82] [Sefer Chassidim/Achronim]
One is not to wear the shoes of a deceased person due to fear of danger.[83] [This applies even to the shoes of a Tzaddik.[84] This applies likewise to the shoes of a murder victim.[85]] It is not to be given even to a poor person. It may, however, be sold to a gentile who is purchasing it for personal use [as opposed to buying it for the purpose of re-selling it to a jew[86]], and one may then give the money to a pauper as charity. [If one does not plan to sell/give them to a gentile to wear, they are to be torn and discarded.[87] This law applies to any shoes worn by the deceased during his lifetime. However, some Poskim[88] rule the above only applies towards the shoes that were worn by the deceased at the time of his/her passing. Other Poskim[89] rule it applies to all shoes that were worn by the deceased throughout his illness, but not towards shoes that were worn prior. Other Poskim[90] rule that if one knows the deceased passed away from a non-contagious disease, it is permitted to be worn in all cases. Other Poskim[91] rule that the entire prohibition refers to shoes made from the leather of an animal which died on its own[92], and not to shoes of a dead person, of which there is no restriction to wear. According to all, shoes which were purchased but never worn by the deceased, are permitted in benefit.[93]
Rain boots:[94] One is not to wear the rain boots of the deceased just as one does not wear his shoes.
Socks: There is no source for restricting the wearing of the socks of the deceased.
D. Dream of dead retrieving his shoes:[95] [Talmud]
If one has a dream that the deceased has come to take his objects, it is a good omen, with exception to if he had a dream that he was retrieving his shoes.
E. Wearing shoe on wrong foot-One who places his left shoe on his right foot:[96] [Achronim]
One may not place the left shoe on the right foot and the right shoe on the left foot. One who does so draws down enmity and causes him to lose his livelihood. It also causes forgetfulness.[97] [Some are stringent to apply the same law to socks and hence they did not switch socks to different feet until after the socks were washed.[98]]
F. Tight shoes:[99] [Rishonim/Achronim]
One who walks with narrow shoes that are tight on the feet can cause him to develop the foot illness known as Podagra [i.e. gout].
G. Drying one’s feet prior to wearing shoes:
See “Bathing hazards”
H. Sleeping with shoes:
See “Sleeping with Shoes”
I. Sleeping with shoes near head:[100] [Achronim]
One should not sleep with shoes near his head.
J. Sleeping with shoes under your bed:[101] [Achronim]
There is no issue with sleeping with shoes under one’s bed, and on the contrary, so was traditionally done as evident from Shulchan Aruch and Rishonim.
K. Polishing one’s shoes on the day of travel:[102] [Tzavah Rebbe Yehuda Hachassid/Achronim]
A person should not polish his shoes on the day that he plans on traveling. See “Travel” for the full details of this matter!
L. Washing hands after removing one’s shoes with one’s hands:[103] [Shulchan Aruch/Shulchan Aruch Harav/Achronim]
One who removes [or even touches[104]] his shoes with his hands[105] is required to wash his hands one time [immediately] afterwards. This applies even if the shoes are clean.[106] [This applies even if one only touched his shoes with his pinky.[107] If the shoes are clean, then the reason behind the washing is simply due to the evil spirit which resides on the hands after touching the shoes. If, however, the shoes are dirty, then the reason behind the washing is in addition to the evil spirit, also because it is forbidden to learn or Daven with dirty hands.[108]]
A. Building a house taller than a Shul:[109] [Talmud/Shulchan Aruch/Achronim]
The house of a person should not be built higher than community synagogue as if one does so there is danger of annihilation to the entire community. [Some Poskim[110] rule that this applies even if there are other Gentile homes in the city which are already taller than the synagogue. Many are accustomed to being lenient in this today based on various arguments of leniency.[111]]
B. Not to block the sunlight entering a Shul:[112] [Sefer Chassidim/Shulchan Aruch]
A person is to be very careful not to prevent or block sunlight from entering a Shul, as doing so is a danger for one’s family.
C. Living on top of a Shul:[113] [Shulchan Aruch/Achronim]
A person is to beware not to live on top of a Shul due to danger. This especially applies if there is a bathroom on top of the shul. [The Taz lost a number of children as a punishment for doing so.[114] Accordingly, one is to be very careful not to designate an apartment in a building as a Shul, if there are other apartment complexes on top of it. Nonetheless, a number of leniency’s exist in a case of need that being stringent in this matter will cause a community to not have a synagogue. These leniencies include:[115] 1) If the Shul was built with a Tnaiy that it should not have the Kedusha of a Shul. 2) If on top of it there is no Shumush, and only the second floor above it does it. 3) Shomer Pesaim Hashem. There is no issue to live on top of the Ezras Nashim.[116]]
Sight-Sight related hazards and restrictions:
A. Dangerous sights:[117] [Sefer Chassidim/Achronim]
*In all the below matters, the issue is specifically with staring at the item or figure, and not a mere glance, which is allowed.[118]
Not to look at the face of idolatry:[119] It is forbidden to stare at the face of idolatry [and if one does so his prayers will not be accepted for 40 days[120]]. However, one may do so for the sake of Pikuach Nefesh.
Not to look at the face of women:[121] It is forbidden to stare at the face of women. However, one may do so for the sake of Pikuach Nefesh.
Not to look at a male and female during intimacy:[122] It is forbidden to look at a male and female during intimacy or mating [even of an animal], and one who does so forgets his learning.
Not to look at the face of a Rasha:[123] It is forbidden to stare at the face of a Rasha. However, one may do so for the sake of Pikuach Nefesh.
Not to look at the face of a plaintiff and defendant:[124] It is forbidden to stare at the face of a of a plaintiff and defendant during the litigation period of a court case, if they claim that the other side is lying, or there is denial of claims.
Not to look at the face of a gentile:[125] One is not to stare at the face of a Gentile.
Looking at the face of a corpse:[126] It is forbidden to stare at the face of a deceased person and one who does so forgets his learning. [It is for this reason that his face is to be covered right away. This applies even to a Nefel.[127]]
Looking at a murder victim:[128] It is forbidden to look at the body of a murder victim, even from a distance of 100 Amos.
Looking at impure animals:[129] One is not to stare at impure, non-Kosher, animals.[130] [Per the Rebbe’s directive of not seeing impure animals starting from birth, this would even more so apply regarding not seeing immodestly dressed women starting from birth.[131]]
Looking at a Niveila:[132] One is not to stare at the corpse of a Niveila.
Not to look at a crazy person:[133] One is to avoid staring at the face of a person who is crazy.
Not to look at a depressed person:[134] One is to avoid staring at the face of a person who is depressed.
Not to look at an angry person:[135] One is to avoid staring at the face of a person who is angry, and one who does so forgets his Torah learning.
Not to look at a Niddah:[136] 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[137]].
Not to stare excessively at a rainbow:[138] It is forbidden for one to stare excessively at a rainbow. [However, it is permitted to gaze at it without an intense stare or prolonged contemplation.[139] The rainbow corresponds to the Shechinah, and hence one who looks at it is considered to be looking at the Shechinah.[140] The Talmud states that one who looks at it excessively is considered to not care for the honor of His Maker, and it is thus befitting for him to not have come into the world.[141] Likewise, one who does so causes his eyesight to weaken.[142] The Zohar[143] states that there are Kelipos which surround the rainbow and try to darken its light, thus explaining another reason for why it should not be looked it.]
Staring at moon:[144] According to Kabala, it is forbidden to look at the moon.[145] This is similar to the prohibition of looking at a rainbow.[146] Thus, before beginning the blessing of “Mechadeish Chadashim” by Kiddush Levana one is to look and then remove his eyes from the moon and is not look at it anymore throughout the prayer.[147]
B. The dangers of forbidden sights
The Rebbe Rashab states the following message regarding the importance of Shemiras Eiynayim [guarding one’s eyes from seeing forbidden sights]:[148]
Forbidden sights and glances is the cause of all matters of evil, as the Sages state that the eyes and heart are the two instigators of sin, as one who looks in the end will come to sin. It is known that the main feeling of pleasure is found in the sense of sight; hence explaining why a blind person does not have pleasure in any matter [and is considered like dead]. It is for this reason that sight arouses pleasure in oneself. This is visibly witnessed even amongst those that are very distanced from evil, that they are able to be aroused towards evil through sight. It captures them into a bucket of filth and leads them to the depths of immorality. Therefore every person who cares for his soul and desires to prevent it from falling into the pits of impurity is to control his sense of sight. Even if this matter is very difficult for him to control, he should arouse within himself a mighty and powerful will to overcome it, having the knowledge of its importance. If one does not control his sight all of his service is considered like naught as he will be unable to affect any true inner feeling of service of G-d, and on the contrary, he will descend in a downwards spiral from his level of service. Therefore one must express within himself the strongest will power to overcome it.
Even a cold glance remains permanent within the soul: Even if one does not feel any conscious feeling or emotion upon glancing at forbidden sights, he should be aware that in truth the sight that he views penetrates to the essence of pleasure that is found in his soul and will eventually, Heaven forefend, erupt itself into his conscious mind. In fact it is for this reason that he is glancing at the forbidden image despite him having no conscious pleasure from doing so, as the essence of his animal soul is so involved within the sight that it is unable at the current moment to reveal the pleasure to the conscious mind.[149]
C. Matters that damage one’s eyesight:
See “Eyesight”
D. Matters that benefit one’s eyesight:
See “Eyesight”
Sinas Chinam:[150]
Due to the sin of baseless hatred, one causes there to be quarrels within his home, and his wife to miscarry, and his children to die when they are young.
Avoiding danger if liable for punishment for sins:[151]
A person who performed a sin which is liable for stoning is not to walk in an area which contains wild animals, and not to walk on top of roofs lest he fall. Likewise, a person who performed a sin which is liable for strangulation, even by mistake, is not to bathe in a river, and is to avoid traveling often on ship. So too, any danger of the like is to be avoided.
A. Not to sit for lengthy period:[152] [Talmud]
One should not sit for a prolonged period of time, as doing so can lead to Tachtoniyos [i.e. hemorrhoids[153], or some other illness of the rectum[154]].
B. Not to sit on a beam of wood:[155] [Talmud]
A person should not sit on a beam of wood, lest he fall.
C. Sitting on cold stones:[156] [Talmud/Achronim]
One is not to sit on a pile of stones being that it cools off the body and causes it damage.
Skipping and jumping:[157] [Rishonim/Achronim]
It is forbidden to skip and jump even during the weekdays, as one who walks in wide steps takes way 1/500th of one’s ability of sight.[158] This refers to lifting the second leg prior to [fully] putting the first leg down.[159] See “Walking in large steps” for the full details of this subject!
Sleep-Sleeping hazards and restrictions:
A. Health directives regarding sleep:[160] [Achronim]
The benefit of sleep: A normal amount of sleep is very beneficial for the health of the body, as it allows the body to digest its food, and gives rest to one’s senses.
Dealing with insomnia: If one is unable to fall asleep due to an illness, then he should eat foods which cause a person to fall asleep.
Excessive sleeping: Excessive sleeping is very damaging to the body, as it causes toxins from the stomach to enter into the head and brain.
Not full and not hungry: One should beware not to go to sleep immediately after eating, but rather only after 3-4 hours have passed.[161] Likewise, one is to beware not to go to sleep while hungry, as when there is no food in the abdomen, the heat [of the digestive tract] will break down the extra fats of the body, and cause toxins to enter the brain.
Elevating the head: During sleep, one’s head is to be higher than the rest of one’s body in order to help the food go through the digestive tract and prevent the toxins of the stomach from going up to the brain.
Which side of the body to sleep on:[162] A person is not to sleep neither on his face or back, but rather on his side. In the beginning of the night he should sleep on his left side, and by the end of the night he should sleep on his right side. [According to Kabbalah, he is to sleep on his left side in the beginning of the night until midnight, and then sleep on his right side after midnight, and doing so helps to nullify the evil forces.[163]]
Halachic Advice for falling asleep:
- One who cannot fall asleep is to repeat the paragraph of Veahavta until they fall asleep.[164]
- One who cannot fall asleep is to think words of Torah until they fall asleep.[165]
- One who cannot fall asleep is to think the words of Ana Bekoach until they fall asleep.[166]
The Rebbe’s advice for someone who suffers from chronic difficulty sleeping:[167]
- Check the Mezuzahs and Tefillin.[168]
- Check the Tallis Katan before going to sleep.[169]
- Sleep with a kosher mezuzah next to the bed, if necessary, in a double covering.[170]
- Read the Sichas of the Rebbe Rayatz before going to sleep and picture his face.[171]
- Speak to a doctor and take pills if necessary.
- Don’t dwell on the issue and have trust in G-d that it will pass.
B. How much sleep does a person need at night? [Rambam/Achronim]
The Rambam[172] writes that one is to sleep at night for one third of the day, which is a period of eight hours. In other Sefarim[173] it states that one is required to sleep four hours. Practically the Poskim[174] conclude that the amount of sleep one needs varies in each person, and each person is to sleep enough time that he have a clear and calm mind for learning Torah and serving Hashem.[175] The Yaavetz[176] writes that a healthy person can sleep for six hours a night and this is dependent on one’s sleeping habits that he acquired. The older one becomes the less sleep he requires.[177]
C. Sleeping during daytime:[178] [Talmud/Achronim]
Sleeping at night versus daytime-Health:[179] Natural sleep is best when it takes place at night. [The Sages state that the nighttime was created for the sake of sleep.[180]] However, sleeping during daytime hours is damaging to the body with exception to those who are accustomed to this. Accordingly, one should not sleep during the day.[181]
Sleeping during daytime-Halacha:[182] It is forbidden for one to sleep during the day for more than Shishim Neshimos [i.e. 60 breaths, 30 minutes or more[183]]. Furthermore, one should not sleep during daytime for even less than this amount of time unless he is unable to learn Torah without this sleep. [However, if one did not sleep well the night before, such as he stayed up at night learning Torah, or if his schedule or nature requires him to sleep during the daytime, then he may do so even for more than 30 minutes.[184] So was the custom of Tzaddikim and Gedolei Yisrael.[185]]
Sleeping during daytime-Kabbalah:[186] Daytime sleep is good for Reshaim but bad for Tzadikim as it causes their Ibbur Neshama of another Tzadik to leave their body. This, however, is with exception to the complete Tzadikim of the generation, and with exception to Shabbos in which it is a Mitzvah to sleep on Shabbos afternoon after the meal, and by doing so one merits the extra Neshama of the Tzadik.
On Shabbos:[187] If one is accustomed to sleep during the afternoons of the week, then he should do so also on Shabbos, as it is considered a pleasure for him. [One may sleep even more than 60 breaths.[188] Furthermore, based on Kabala, it is a Mitzvah to always sleep for some time on Shabbos afternoon, after the Shabbos day meal, and so was the custom of the Arizal.[189]]
D. Sleeping by Bein Hashmashos: [Baseless Superstition]
Some are accustomed not to go to sleep during twilight/Bein Hashmashos and even wake a baby who is sleeping during that time. This superstition does not have any basis in halacha or Jewish custom, and seemingly derives from pagan worshiping gentiles, and is therefore to be ignored.
E. Short bed:[190] [Rishonim/Achronim]
One who sleeps on a short bed can trigger the foot illness known as Podagra [i.e. gout].
F. Sleeping on front or back-The Halachic prohibition:[191] [Shulchan Aruch/Shulchan Aruch Harav/Achronim]
It is great[192] prohibition for a man to sleep in a “Pradkin” position. This means that a man may not sleep lying on his back or lying on his front.[193] Rather one is to sleep slightly towards the side.[194]
|
Q&A May one lie on his back or front is he is simply relaxing, and does not plan to sleep in the position?[195] No. The prohibition applies even if one is simply lying down without intent to sleep.
May one lie on a recliners chair?[196] Yes. The Pradkin prohibition only applies when one is lying flat on his back.
Does the above prohibition apply even when lying on a hard surface, such as a bench or the floor?[197] Yes.
May a woman sleep in a Pradkin position? Yes.
Are male children to be educated not to sleep in a Pradkin position? Some Poskim[198] write it is proper to begin education children in this matter from the age of 9
May one awaken a person who is sleeping on his back or front?[199] Yes. Doing so is not considered “Gezel Sheina”.
|
G. Sleeping with hand on Gid Hanashe/Sciatic nerve:[200] [Achronim]
One should not sleep with his hands on his sciatic nerve as doing so can trigger bad dreams.
H. Sleeping under a tree: [Talmud/Achronim]
One should not sleep alone under a palm tree.[201] Likewise, one should not sleep under a nut [i.e. Egoz] tree.[202]
I. Sleeping on the floor/ground:[203] [Talmud/Achronim]
One should not sleep on the floor or ground [due to the cold[204]].
J. Sleeping in the shade of the moon:[205] [Talmud/Shulchan Aruch Harav/Achronim]
One is not to sleep in a courtyard within the shade of the moon [caused by the] wall of the courtyard, because the demons commonly walk at night, and at the times that the moon shines they fear to go in the area of the light and rather go to the area of shade. However, if the moon is in the west and one sleeps in the shade of the wall in the east, there is nothing to worry of.
K. Sleeping in a cemetery:[206] [Talmud/Shulchan Aruch Harav/Achronim]
It is forbidden to sleep in a cemetery.
L. Sleeping in one’s clothing versus pajamas: [Achronim]
There is no Halachic obligation for one to wear pajamas at night, and hence he can choose to sleep with his clothing, even though this is not the normal way of the world [seemingly due to reasons of comfort].[207] Nonetheless, some Poskim[208] write that one should abstain from sleeping with one’s clothing. Whatever the case, it is proper for one who slept in his clothing to change clothing upon awakening prior to saying the morning blessings in order so he can say the blessing of Malbish Arumim according to all opinions. [However, there is no problem to Daven in these clothing so long as they are kept clean, although some Poskim[209] rule that one should never Daven with clothing that he slept in, and therefore also not sleep in clothing that he plans to Daven in, as perhaps he saw Keri at night and dirtied his clothing.] Likewise, it is recorded in Sefarim that one should not sleep with his shoes on, and nor should he sleep with metal attached to him, such as a belt. [The Poskim[210] record that in reward for the trouble that one goes through to remove his clothing at night and replace them in the morning, his sins are diminished.]
M. Sleeping with shoes:[211] [Talmud/Achronim]
One should not go to sleep while wearing shoes [or slippers or sandals[212]] and one who does so taste’s the taste of death, and it causes him forgetfulness. [Even small children are to be careful in this matter.[213] Some Poskim[214] rule that if a person has been cursed with death, then he should sleep with his shoes in order to fulfill the curse in a positive manner. It is unclear if the above danger applies even if one sleeps with his shoes for a short nap or only applies if one sleeps a set sleep of 60 breaths.[215]] Despite the above, many Torah scholars were accustomed to sleep with their shoes the entire week while in the Beis Hamidrash, and only switch them on Friday.[216]
N. Sleeping with shoes under your bed:[217] [Talmud/Shulchan Aruch Harav/Achronim]
There is no issue with sleeping with shoes under one’s bed, and on the contrary, so was traditionally done as evident from Shulchan Aruch and Rishonim.
O. Sleeping on Rosh Hashanah day:
See “Rosh Hashanah”
P. Sleeping with shoes near head:[218] [Achronim]
One should not sleep with shoes near his head.
Q. Sleeping with clothing under or near one’s head, pillow:[219] [Talmud/Rishonim/Achronim]
A person who places his garments [whether a shirt or other clothing[220]] under his head [when he sleeps[221]] can lead to forget his Torah learning. [However, one may place the clothing under his pillow, or under any other item that is under his head, so long as one does not sleep directly over his clothing.[222] Likewise, one may sleep with his clothing resting above his head.[223] Likewise, one may sleep with his clothing resting next to his head, so long as they are not under it.[224] However, some Poskim[225] rule that one should not place neither shoes nor pants near his head. There is no issue for one to sleep on his arm which is covered with a sleeve.[226] Some Poskim[227] rule that the above worry that sleeping with clothing under one’s head can cause one to forget his Torah learning only applies to one who does so often, and not if done on mere occasion. Other Poskim[228], however, rule that this worry of forgetfulness applies even if one only does so on mere occasion. Some Poskim[229] rule that the above worry that sleeping with clothing under one’s head can cause one to forget his Torah learning only applies to clothing that one owns; however, it is permitted to sleep with another person’s clothing under one’s head. Other Poskim[230], however, rule that this worry of forgetfulness applies to all clothing, even if the clothing belongs to another.]
R. Sleeping with socks: [Shulchan Aruch Harav/Achronim]
The Halachic issue of removing the socks and revealing the feet:[231] In area that it is not common to ever walk with revealed feet, even in the summer, they must be careful to always have the feet covered, either with socks or by their blanket.[232] In areas that it is common to walk without socks, then it is not necessary to leave them constantly covered, and hence one may sleep without socks and have his feet extend pass the covers.[233]
The practical ruling and customs: Practically, in today’s times, it is permitted for one to remove his socks and sleep with uncovered feet.[234] This especially applies in a case that one is in pain in leaving his socks on.[235] Furthermore, some Poskim[236] state, based on a ruling in Shulchan Aruch Harav[237], that it is “forbidden” [for men] to sleep with socks [or with the feet covered under a blanket, as doing so can lead to nocturnal emission[238]. Furthermore, there is a tradition based on a directive of the Alter Rebbe[239] that sleeping with socks can lead to lack of memory.[240] Practically, based on all this, it is the custom of some pious and meticulous Jews to be particular to specifically sleep without socks and with the feet out of the blanket.[241] However, on the other hand, there are Chassidim who are stringent even today to never reveal their feet, and they hence change their socks under the covers, and never reveal their feet, or simply sleep with their socks.[242]
The Chabad custom:[243] Some Chabad Chassidim are particular to always remove their socks and uncover their feet due to the belief that sleeping with socks can cause memory loss, or due to that sleeping with covered feet can cause nocturnal emission to a man. On the other hand, other Chabad Chassidim[244] are particular to specifically sleep with socks or at least sleep with their feet always under the covers in order not to reveal the feet. Practically, one may choose as he sees fit. Certainly, there is no room to obligate Chabad Chassidim to specifically sleep without socks.
|
A Maaseh Shehayah Sleeping without socks:[245] The following story was related by Rav Chaim Mordechai Perlow: I heard from the Mashpia, Rav Shmuel Gronam Estherman, that the Chassid Reb Michal of Optzuk studied in his youth many books of philosophy. In his later years he complained to the Alter Rebbe that the ideas which he read disturb his thoughts and perturb him. The Alter Rebbe told him: “You should sleep with socks, as this matter causes forgetfulness. Consequently, you will forget the ideas you learned from the philosophy books.” |
S. Sleeping with metal:[246] [Achronim]
One should not go to sleep while wearing metal on his body. [Thus, one should not sleep with his glasses on, or with cufflinks or with a belt that contains metal.]
T. May one sleep with his feet or head towards the door of the room? [Sichas Nashim/Tradition of some-No source/Rebbe]
It is permitted to sleep facing the door of a room in any direction that one chooses whether his head is facing the door or his feet are facing the door. There is no known source in Judaism, neither in Halacha or in Kabbala, that restricts the sleeping directions of a person who is sleeping facing the door of a room. Furthermore, the Poskim[247] omit writing any restriction in this matter within the Halachic topic of bed directions, hence solidifying that no such prohibition exists. Nonetheless, it is customary amongst many people to avoid sleeping with one’s feet facing the door due to it being similar to a corpse who faces the opening of the room.[248] [Practically, one who has not received this custom as a family tradition is not required to start keeping it.[249] However one who has traditionally guarded this custom is to continue doing so.[250]]
U. Sleeping while standing:[251] [Achronim]
One who sleeps in a standing position is closer to death than to life.
V. Not to stand immediately upon awakening:[252] [Shulchan Aruch Harav/Achronim]
One should not suddenly stand immediately upon awakening, [being that one who does so is closer to death than life[253]]. Rather one is to wait a little [prior to standing[254] until he completes the recital of Modeh Ani, as is explained in Tractate Derech Eretz.[255]]
W. The impurity that resides on the body after sleeping 60 breaths:[256] [Shulchan Aruch Harav/Achronim]
The Sages stated that upon sleeping for sixty breaths at night the G-dly soul of every Jew ascends from the body and a spirit of impurity then resides on the body.
King David’s sleep schedule:[257] King David was careful not to sleep any time throughout the night[258] for sixty breaths straight. He did this in order not to taste the taste of death. Rather he would doze like a horse until midnight and at midnight he would awaken like a lion.
X. Washing hands after sleep:
See Volume Chapter 9!
Y. Under Bed-Food or liquids that are placed under the bed
See Volume Chapter 6!
Z. Quieting a laughing baby:[259] [Achronim]
A person who sees a baby laughing in middle of sleep, is to use this finger to flick at his nose [and quiet him down], as this is a sign that Lilis is playing with the child. The same applies when the baby begins laughing on his own while awake without any instigation. This especially applies on the night of Rosh Chodesh.
Sleeping alone-The restriction against sleeping alone in a room or home:[260] [Talmud/Shulchan Aruch Harav/Achronim]
A. The prohibition:[261]
It is forbidden to sleep alone in a home [or outside[262]] and whoever sleeps alone in a home is grasped by Lilith [and is brought to nocturnal emission[263], and the Satan prosecutes against him[264]].
B. Who:
Women versus men:[265] The above restriction against sleeping alone in the home applies to both women and men.
Children:[266] Children are not to sleep alone in a room.
Sleeping with infant:[267] One who sleeps in a room even with a one-day old child, is not considered to be sleeping alone.
Gentile:[268] If one sleeps alone with a gentile in the room, it is questionable whether it is considered to be sleeping alone.
C. When:
Night versus day:[269] The above adherence only applies during nighttime, however, during daytime there is no need to beware against sleeping alone in a home.
Light on in room:[270] The above restriction only applies to a completely dark room, however, if there is a light on in the room then it does not apply. [This applies even if the light is coming in from the outside, such as through a window. It suffices even if the light is from the moon.[271] Hence to avoid the prohibition against sleeping alone in a room, one is to simply open the shades to allow the streetlight to enter, or is to turn on a night light in the room, and the like.]
Shabbos: Some Poskim[272] rule that on Shabbos one may be lenient to sleep alone in a room.
D. The type of home that the restriction applies to:
Zohar-Lone home versus neighborhood:[273] According to the Zohar[274], the above restriction only applies in a lone home, which refers to a home that is not within a neighborhood, but is rather a random home in the woods. However, there is no restriction to be alone in a home that is next to other homes such as in a typical neighborhood. According to this approach, the above Talmudic restriction is almost never applicable today and only applies to one who rents a loan cabin in the wilderness, or goes camping by himself in a secluded area.[275] Some Poskim[276] conclude like this opinion of the Zohar. Other Poskim[277], however, negate its ruling, and practically one is to be stringent, as is the plain understanding of the Poskim who omit this ruling of the Zohar. Furthermore, some Poskim[278] understand the Zohar to not be referring at all to one who sleeps alone in a home, in which case even they agree that the restriction applies to any home even in a neighborhood, and rather the Zohar refers to staying alone in a lone home even when one is awake, and is thus adding a new restriction to not be alone even awake in a home in a deserted area. Other Poskim[279] understand the Zohar to limit the restriction to a lone home only during daytime, while at night, it applies to all homes.
Home versus room:[280] Some Poskim[281] rule that the above adherence against sleeping alone in a home, applies even to a mere room, and hence one is not to sleep alone in a room even if there are other people in the house, in other rooms. Accordingly one should try to have another person sleep with him in the room when he is there alone.[282] Other Poskim[283], however, learn that this adherence applies only to one who is alone in a home, however, there is no issue with being alone in a room if there are other people in the house. So is also implied from the Zoharic ruling brought above. Practically, the custom of the world is to be lenient in this.[284] Nonetheless, if one needs to sleep alone in a room with other people around in the house, then he should at the very least leave the door open to the other rooms of the house.[285] [It is questionable whether the intent of the above is to literally leave the door open, or to simply leave the door unlocked. Practically, one may be lenient in this matter to leave the door closed but unlocked.[286] Nonetheless, some are stringent to leave the door ajar.[287]]
To avoid Yichud:[288] It is permitted for a man or woman to sleep alone in his room and not open the door in order to avoid the prohibition of Yichud, as one who guards a Mitzvah will know no evil. [Some Poskim[289], however, rule that it never helps to avoid Yichud by leaving the door closed, and rather the door must be locked, and even then, it only helps by a woman who locks herself in the room, and not by a man. Other Poskim[290] rule that this never helps to avoid Yichud, even if the door is locked, and even by a woman.]
Home with a Mezuzah or Sefer:[291] The above adherence applies even to a room that contains a Mezuzah or a Sefer, nevertheless one is not to sleep there alone at night.
Sukkah:[292] It is permitted for one to sleep alone in a Sukkah, as one who performs a Mitzvah will know no evil.
|
Summary: It is forbidden for either a man, woman, or even child, to sleep alone in a room at night, unless a light is left on in the room, or light enters the room through the window. If there are other people in the home, then alternatively to having light enter the room, one can simply leave the door of the room unlocked. |
Smoking cigarettes:[293]
The law: There is no innate Halachic prohibition against smoking tobacco. The act of smoking tobacco is mentioned in numerous Poskim in regard to various Halachic matters[294], and was done by Gedolei Yisrael[295] of many generations as well as the average folk. It was even considered healthy to smoke, and satiates one as if he ate food[296], and contains medicinal benefits.[297] Nevertheless, due to the discovery of the lethal cancerous effects involved in smoking today’s cigarettes, the vast majority of today’s Poskim[298] hold it is Biblically forbidden to smoke cigarettes due to the command of “Vinishmartem Meod Nafshoseichem.”[299] Furthermore, writes the Chofetz Chaim, that one who weakens his body and health by smoking will certainly be brought to judgment on this for destroying the body that G-d gave him to serve Him.[300] Nevertheless, some Poskim[301] maintain that even today, despite the health hazards, smoking remains permitted, although it is advisable to abstain from doing so.[302]
Pasul Leidus: Some Rabbanim[303] hold that people who chain smoke are invalid as witnesses for any legal Halachic matter, such as marriage.[304]
One who already smokes: Some Poskim[305] rule that one who already is addicted to smoking does not transgress the above command.
Smoking in public: Some Poskim[306] rule it is forbidden to smoke in a public area, near other people, due to the prohibition against causing damage to another. One who does so is considered to be doing direct physical damage to the public.[307] Other Poskim[308] however rule it is permitted for one to smoke in public and he may not be protested. It is permitted for one to call the police to stop someone from smoking in a non-smoking area[309], and he may do all in his power to stop the person from smoking, including damaging his cigarette and/or pushing him aside. Nevertheless, every person is to judge the situation properly and should not be quick to use aggressive means. One should initially use peaceful and respectful means to stop the smoker and if necessary, go elsewhere to avoid the situation.
Smoking in area that bothers your neighbor: It is forbidden for one to smoke in an area that the smoke will bother his neighbor. The neighbor may protest his smoking even if he does so in the privacy of his home and even if he has been doing so for many years without protest.[310] Other Poskim[311] however rule it is permitted for one to smoke in public and he may not be protested.
Smoking in Shul/Beis Midrash:[312] It is forbidden to smoke in a Shul due to respect of the Shul. It is likewise forbidden to light one’s cigarette from a Shul’s candle even if he desires to smoke it outside.[313] Some Poskim[314] however rule that in a Beis Midrash it is permitted for one who is learning there to light a cigarette from a Yahrzeit candle and the like, and smoke in the Beis Midrash. The above however only applies with the consent of the people in the Beis Midrash. If the people in the Beis Midrash do not consent, it is forbidden to smoke there.[315]
May one offer someone a light to light his cigarette? Yes.[316]
| The Rebbe’s position:
The Rebbe refused to come out with a proclamation that forbids smoking and held that such matters are within the jurisdiction of Doctors and not Rabbis. The Rebbe also stated that it is possible to create cigarettes that are free of their cancerous agents, and hence it is not relevant to put out a proclamation of prohibition against cigarettes in general.[317] The Rebbe did however state that if in truth cigarettes are unhealthy then obviously, this would fall under the command of “Vinishmartem” which every Jew must abide by, irrelevant of whether this matter is publicized by Rabbis or not.[318] On one occasion, the Rebbe told a woman that smoking is not healthy for the body or the soul and causes a negative character trait.[319] request from all the Yeshiva students to avoid smoking. Those who are already chain smokers the Rebbe stated having them quit may be detrimental to their health even more than the actual smoking, and exact directives of how to act belong to a doctor and not a Rav.[320] |
|
Buying alcohol or cigarettes for one who does not have ID or is under age Question: [Wednesday, 22nd Adar, 5783] I was shopping in a supermarket the other day and was approached by two Bochrim who asked me if I can buy for them a bottle of vodka and cigarettes, as they don’t have ID on them. On the one hand, I felt bad telling them no, although I strongly suspected that they were underage even though they said to me that they are of age and simply don’t have ID. In the end, I said I can’t do it. But I would like to know what are my Halachic responsibilities in such a case. May I agree to do so or not? And if I do agree is it consider that I’m doing a mitzvah of Gemilus Chassadim, doing a favor for a fellow Jew.
Answer: You did the correct thing both according to Halacha, and civil law, by refusing to purchase cigarettes and alcohol on their behalf, and so should be encouraged by others to follow. Regarding cigarettes, you may be stringent to avoid purchasing it even on behalf of a person who you know to be of age, due to it being generally detrimental to his health, [although nonetheless if you choose to do so you may, so long as you are not aware of it being uniquley against doctors orders for this individual]. Likewise, if you suspect an individual is abusing alcohol, you should avoid purchasing alcohol on his behalf even if you know him to be of age. However, there is no problem with buying alcohol on behalf of a person who is above the age of drinking, so long as there is no suspicion that it will be abused.
Explanation: According to civil law, it is forbidden to sell or buy cigarettes or alcohol for one who is under age, or appears to be underage unless they provide ID. Thus, simply due to this reason alone it would be problematic to agree to such a purchase being that according to many Poskim secular civil law is Halachically binding when it does not contradict a ruling of Torah. This would apply even if the items that they desire to purchase are not damaging to their health. All the more so would this prohibition apply here, where the items that they desire to purchase are damaging to their health, and hence possibly carry an independent prohibition of Vinishmartem and Lifnei Iver. While the earlier Poskim do not deal with this exact case of providing alcohol or cigarettes, they do mention a general prohibition against providing an unhealthy food for an ill person. The Poskim rule that if one’s father asks him to feed him a food or beverage that is against the doctor’s orders due to a health condition, the child is not obligated to listen to his father, being that this instruction goes against Torah. Accordingly, if we were to determine that the consumption of alcohol and the smoking of cigarettes is detrimental to one’s health, then it would likewise fall under this directive. The only issue is that the smoking of cigarettes is debated amongst Poskim if it is forbidden according to Jewish law, and although majority of Poskim prohibit it, some rule it is allowed. Furthermore, some rule that even for those who are stringent there is no prohibition to provide a cigarette to one who is lenient. Even more so regarding alcohol which when drunk on occasion and in moderation is not prohibited according to any opinion, would there not be any independent prohibition in providing it to another, unless one knows that the person will abuse it. Nonetheless, the civil law against providing alcohol to a minor would still apply, and as stated, Halacha requires one to abide by such laws. [One should not ask based on this as to how then it is permitted for one to give a minor a measured amount of wine during Kiddush, as aside for its Halachic value, many states permit for minors to drink alcohol during religious ceremonies, and in the presence of family members or their legal guardian.]
Sources: See regarding the obligation follow the civil laws of one’s country if they don’t contradict with Torah law: Rama C.M. 2:1 “So is the custom in all places that the Tuvei Hair of the city is like the Beis Din Hagadol”; See Michaber O.C. 153:7; Choshen Mishpat 2:1; Smeh 2:9 that the elected officials are elected to be like a Beis Din for the city; Rashba Meyuchasos 279-280 “Every congregation has permission to make decrees and institutions for their city, just as the Sanhedrin can do for the entire Jewish people”; 2:356 regarding Dina Demlachusa Dina and that government civil laws are binding ; Encyclopedia Talmudit Vol. 7 Erech Dina Demalchusa Dina p. 301; See regarding the possible prohibition involved in smoking cigarettes: Encyclopedia Hilchatit Refuit “Ishun” Vil. 6p. 264; Assur: Amudei Or 29; Mishneh Berurah in Likkutei Imrim 13 and Zechor Lemiryam 10:28; Toras Habayis 4; Hashabit 3:134; Tzitz Eliezer 15:39; 17:21-22; Beir Moshe 6:160-9; Shevet Hakehasi 1:332; Shevet Halevi 10:295; Teshuvos Vehanhagos 3:354; Dibros Eliyahu 6:105; Halichos Olam 1:266; Minchas Shlomo 2:58; Nishmas Avraham 240:1; Yechaveh Daas 5:181 and Halichos Olam 1 Vayikra; Rav Bentzion Aba Shaul Chochma Umussar p. 221; Asei Lecha Rav 1:42; 2:1; 3:18; 7:67; 9:28; Rivivos Efraim 8:586; Rav SZ”A in Minchas Shlomo 2:58-6; Poskim in Encyclopedia ibid footnote 94; Mutar Min Hadin: Devar Shmuel 156; Igros Moshe Y.D. 2:49; [see also C.M. 2:18, 76]; Rav Elyashiv in Kovetz Am Torah 2:3 and Koveitz Teshuvos 219; Az Nidbaru 9:65; Mishneh Halachos 9:161; Beis Avi 4:9-3; Rav SZ”A in Nishmas Avraham O.C. 511; See Yalkut Yosef Kibud Av 2:55; 3:216-12; Poskim in Encyclopedia ibid footnote 99; See Shevet Halevi 10:295 See regarding the prohibition to provide an unhealthy food to an individual and what to do in a case that one’s parent requests it from him: Sefer Chassidim 234; Beis Lechem Yehuda 240:8; Birkeiy Yosef 240:8-10; Mahariy Molko 113; Beir Moshe 6:160-9; Yalkut Yosef Kibud Av Vaeim p. 385 See regarding that according to civil law it is forbidden to buy or sell cigarettes or alcohol on behalf of a person who appears under age and does not have ID: https://www.legalmatch.com/law-library/article/selling-cigarettes-to-minors.html#:; https://alcohol.org/laws/supplying-alcohol-to-a-minor/; https://drinkingage.procon.org/states-that-allow-underage-under-21-alcohol-consumption/ |
A. Saying bless you, Gesundheit, Labriut:
It is customary to say “Asuta”[or Mirapeh, Gezunthite, Labriut] after someone sneezes[321], and some have the custom to say the verse “Lishuasecha Kivisi Kol Hayom.”[322] It is said without saying Hashem’s name.[323] Others, however, do not say this verse.[324] However, in a Beis Midrash one is not to say it after someone sneezes, in order not to nullify the learning.[325] [However, some Poskim[326] ruled that this only applied in previous times, however, today it is permitted to do so. Other Poskim[327], however, rule that this applies even today.] Likewise, it is not said in middle of eating due to worry of danger.[328]
B. Pulling ear after sneezing:[329] [Sichas Nashim/Tradition of some-No source/Rebbe]
Some individuals, and G-d-fearing Jews, have the custom of pulling the [left[330]] lobe of their ear after sneezing.[331] Some pull at the full length of both ears, and not just at the earlobe.[332] Others pull at the top part of the ear.[333] Some also recite the verse of “Lishuasecha Kivisi Hashem” upon pulling at the earlobe.[334] Others do not say this verse.[335] Some only pull at the ear upon sneezing when speaking of a deceased individual[336], or whenever they speak of a deceased individual even not upon sneezing. There is no known source for this custom neither in the Talmud, Poskim, or works of Kabbalah or Chassidus. Accordingly, some Poskim[337] negate its practice, claiming that doing so is considered the ways of the Gentiles [i.e. Darkei Emori] being that it has no logical reason behind it, and therefore one is to avoid doing so.[338] Practically, however, those who received such a tradition may continue doing so, and its practice does not involve Darkei Emori[339], and so was practiced by the Rebbe Rashab, Rebbe Rayatz, and some say also by the Rebbe, as brought next.
The custom of the Chabad Rabbeim and the Chabad practice: The Rebbe Rashab was accustomed to pull at the full length of both ears upon sneezing, although he did not recite the verse of “Lishuasecha Kivisi Hashem.”[340] The Rebbe Rayatz was accustomed to pull at the top part of the ear.[341] The Rebbe once instructed an individual to use the hand on the side of the ear to pull at the ear, and not to cross over [i.e. right hand pulls right ear lobe].[342] ]Some emphatically claim that the Rebbe himself was not accustomed to pull at his earlobe at all after sneezing.[343] Others, however, claim to have seen the Rebbe do so inconspicuously. Practically, some Chabad Chassidim are accustomed to pull at their ear after sneezing, while others are not accustomed to do so, and each may choose as they see fit.]
A. Avoiding walking with only socks:[344] [Sichas Nashim/Tradition of some-No source/Rebbe]
Some families carry a tradition to avoid walking with only socks, without shoes or slippers, in their home. [While such families who received such a tradition may and should honor it, it is not obligatory for others to follow.]
B. Sleeping with socks:
See “Sleeping”
The following three matters are difficult for sorcery:[345]
- One who removes a vegetable from a bundle.
- It is a danger for one to kill lice on top of his clothing.
- One who wipes himself with earthenware.[346]
Speech hazards and restrictions:
A. Giving gratitude to G-d and an individual in the same sentence:[347] [Achronim]
Some write that contrary to the custom of the world, one who wishes to express gratitude to a certain individual should not say that “G-d and the individual has done him the favor,” as in doing so one joins and compares a human being with G-d.[348] However, from other sources, it is apparent that there is no issue in doing so, so long as one does not mention the name of another deity.[349] Practically, the best thing is to simply say that G-d has done a favor through the individual.
B. Identifying oneself as a Gentile:[350] [Sefer Chassidim/Achronim]
A person should never say that if he does such and such then he is considered a non-Jew. This is a great sin.
C. Bringing up a person’s sins:[351] [Sefer Chassidim/Achronim]
Whenever a person is in a state of danger, such as a woman who is having difficulty giving birth, or a person who is traveling on the road, or person who is sick, one is not to mention any sins that they may have transgressed [as doing so arouses divine prosecution against the individual].
D. Not to curse any Jew:[352] [Shulchan Aruch Harav/Achronim]
It is forbidden for a person to express with his mouth any bad tidings regarding any Jew.[353] [One who does so, and mentions Hashems name in the curse, irrelevant of language, such as “May G-d do this and this to you,” transgresses a Biblical prohibition and is liable for lashes.[354]] It is even forbidden to say [regarding a missing person] “if so and so were alive he would have come to here [or would have written a letter, and hence it must be he is dead],” being that a pact is made with the lips [to do their biddings].[355] The same applies with all similar cases one needs to be very careful from what he says. [Even Moshe Rabbeinu, who had good intentions, was erased from Parshas Tetzaveh because he asked G-d to erase him from His book. Thus, certainly a simple person must be careful with his words regarding mundane matters. This is even greater emphasized in the Zohar which states that even a simple person must beware not to ever express any curses from his mouth, as his words cause damage.[356] One who curses another, the curses that he said return to fall upon him.[357] Unfortunately, many people are not careful in this and say G-d will take you etc., and transgress a Biblical prohibition.[358]]
Not to curse oneself:[359] One is not even to curse himself, as there are supernal angels which are called Oreriy Yom which answer Amen, and bring the curse to the supernal snake.
Not to repeat or recite a curse that can be interpreted to oneself or another:[360] When a person relates to his friend how a certain Gentile [or other person] was cursed, he should not repeat the curse to his friend in that same language, such as to say, “I said to him, you are cursed.” Rather, one is to say, “I said to him that he is cursed.” The same applies when speaking of any negative matter, that one should never mention it in a way that it can refer to him or to another person. [Thus, during conversation, one should avoid saying things like if “such and such were to happen to you” or “if such and such were to happen to me.”]
E. Al Tiftach Peh Lasatan-Not to speak in a way that can arouse judgement: [Shulchan Aruch]
A person should never open his mouth for the Satan.[361]
F. Al Tiftach Peh Lasatan by a mourner:[362] [Shulchan Aruch]
The mourner is not to say regarding his suffering “I have not yet received enough suffering to cover my sins” and other statements of the like [which convey that he is deserving of greater punishment], as one is not to open his mouth for the Satan.
G. Writing a will:[363] [Sefer Chassidim/Achronim]
One is to write a will as he approaches his day of death.[364] Some communities are accustomed to do so on the third day of illness of a person.[365] The writing of a will is a Segula for a long life[366], and hence does not have to wait until one is nearing death.[367] Doing so does not infringe on the saying “Don’t open the mouth for the Satan.”[368]
H. Telling one’s friend to become a heretic:[369] [Sefer Chassidim/Achronim]
One should never tell his friend or children that they should become a heretic, or even say that they are acting like a heretic, as eventually this will come true regarding his descendants.
I. Not to even hypothetically describe oneself with a defect:[370] [Achronim]
One is never to say about himself if I were to be mute or if I were to be deaf, as there was a woman who once said so, and she eventually became mute.
J. Not to mention the word illness regarding a person:[371] [Achronim]
Some would abstain from mentioning that a person is ill even during a Mi Shebeirach in order not to ruin his Mazal. [Indeed, the Rebbe instructed that one should not call a hospital a Beit Cholim, but rather a Beit Refua.]
K. Praying to G-d to judge and punish his friend:[372] [Talmud/Sefer Chassidim/Rishonim/Shulchan Aruch/Achronim]
It is forbidden for one to pray to G-d to punish his friend for an evil that he did to him. If one does so, then he will be punished first. However, this only applies if one is able to take the claim to a Beis Din. [If, however, he is not able to bring his case to a Beis Din, then it is permitted for him to cry to G-d about his predicament.] However, some Poskim[373] rule that he must first inform the individual that he will pray to G-d about the situation prior to doing so. [If, however, he knows that the person will not listen to any Beis Din, then he may pray to Hashem to punish him.[374] This is all according to Halacha, however, the Sefer Chassidim[375] implies that one should never Daven to Hashem to punish his friend as this can backfire on him. In his words: “Do not punish any Jew, and do not curse him. Rather, one should pray that G-d should help the person repent. One should not hand over the judgment to G-d by saying that my Rock will take vengeance from me, from his hand, and will return evil to those who do evil, as whoever hands over judgment on his friend the attribute of judgment comes before G-d and complains “Master of the world. It is this man who is befitting of Judgment as he is deserving to be punished for such and such.” The general rule is, do not curse any person, as sometimes the curse will return and fall upon the person’s own head or descendants, as so we find regarding all the curses that David cursed Yoav, that they became fulfilled with his own descendants.” In addition, it is certainly not a Chassidic trait to Daven to Hashem to punish someone who hurt you as we pray to Hashem each night to forgive one who hurt us, and to not punish him, and hence how can one then Daven to Hashem to punish him.]
L. Scaring a child with a non-Kosher animal:
See “Children”
M. Threatening a child:[376] [Achronim]
A child [who is misbehaving] should not be threatened that he will be hit at a later time. Rather, if the child deserves to be hit, then he should be hit right away, or he should be quite and not threaten the child at all. There was once a situation in which a child ran away from the school and was threatened to be hit by his father, and the child went and committed suicide.
N. Saying “Lo Aleinu” when mentioning tragedy and suffering:[377] [Talmud/Achronim]
When a person relates to a friend a certain matter of suffering and tragedy that has happened to him [or any matter of suffering and tragedy and pain in the world[378]], he must say to him “Lo Aleichem,” wishing the friend that it will not happen to him.
O. Giving over good news: [Achronim]
If one becomes aware of good news relating to another person, then he should hurry to tell him.[379] However, the good news should be told slowly, stage by stage, and not all in one shot.[380]
P. Giving over bad news:[381] [Shulchan Aruch/Achronim]
However, regarding bad news, if one becomes aware of bad news relating to another then he should not tell him as the verse states “Motzi Diba Hu Kesil/one who spreads bad news is a fool.”
Publicizing a death:[382] There is no obligation to publicize the death of a person, even to the son or daughter of the deceased `[even on the day of death, prior to the burial[383]]. On the contrary, one who publicizes such news, on him it says “Motzi Diba Hu Kesil.”
Practical directive regarding notifying the children of deceased:[384] As stated above, there is no obligation to publicize the death of a person, even to the son or daughter of the deceased. Nevertheless, despite this ruling, the custom is to notify the male children of the deceased in order for them to say Kaddish, however regarding daughters, there is no custom to notify them. [Practically, the custom today is to inform all the children in order so they participate in the funeral.[385]]
Not to lie: The above is only with regards to initially notifying another of the death, however if one is asked by a person as to the wellbeing of a relative of his and one knows that the relative has passed away, he is not allowed to lie and say the relative is alive.[386] Nevertheless, it is permitted for him to answer in a vague way, not explicitly telling him of his passing, and leaving room for the asker to misunderstand his reply.[387]
Q. Not to talk with a Niddah:[388] [Rishonim]
One is not to talk with a Niddah as her breath is dangerous. [Practically, some Poskim[389] conclude that these stringencies are no longer applicable today.]
A. Restrictions against standing after certain actions-Eating, drinking, marital relations, bloodletting, sleep:[390] [Talmud/Shulchan Aruch Harav/Achronim]
One who ate [to satiation[391]], drank, slept, had marital relations, or let blood [or slept, as explained next], is not to stand up immediately after doing any of these actions, but is rather to wait a little prior to standing. [If he does so, then he is closer to death than to life[392]].
Not to stand immediately upon awakening:[393] One should not suddenly stand immediately upon awakening, [being that one who does so is closer to death than life[394]]. Rather one is to wait a little [prior to standing[395] until he completes the recital of Modeh Ani, as is explained in Tractate Derech Eretz.[396]]
B. Standing for a long period of time:[397] [Talmud/Achronim]
One should not stand for a prolonged period of time, as doing so is difficult on the heart.
C. Standing during certain actions:[398] [Achronim]
There are three people who are closer to death than to life, and these are:
- One who sleeps in a standing position.
- One who lets blood in the standing position.
- One who has marital relations in a standing position.
Based on the above ruling regarding an unstable ladder [see “Ladder”], one can derive that it is likewise Biblically forbidden for one to own an unstable staircase, and it needs to be fixed right away. Likewise, an unstable stair guardrail must be fixed right away.
Tightrope-Walking on a tightrope:[399] [Talmud/Achronim]
It is forbidden for one to walk on a plank of wood that is between two roofs, even if the plank is wide. [Accordingly, it is most certainly forbidden for one to walk a tight rope between two buildings.]
Stinginess:[400] [Talmud/Achronim]
One who benefits from the money of a stingy man, can lose his livelihood and therefore one should be careful not to receive money from such a person.
Sitting on cold stones:[401] [Talmud/Achronim]
One is not to sit on a pile of stones being that it cools off the body and causes it damage.
Stress:[402] [Achronim]
One who desires to guard his health must beware from different stresses and moods of excitement which can affect the health of his body. Stress, which is the opposite of joy, cools off the body and causes the natural heat to center in the heart which can cause death from a heart attack. An intellectual person must remain happy throughout all of his days and should not worry about anything in the world is not pertaining to him. He should not pursue extravagances, in order not to give them extra stress. He should be of balanced happy spirit, as a happy attitude helps with digestion, helps the body expel toxins, and strengthens one’s eyesight and other senses including one’s intellect.
See Volume 1 Chapter 12
Superstitious practices:[403]
*See Volume 1 Chapter 2 for the full details of this matter! The following is a summary, as taken from there:
Many superstitious beliefs and restrictions are indeed based on Torah sources, while others are not but are nonetheless permitted to be followed, while others may transgress Darkei Emori and/or Lo Sinacheish. Accordingly, one should not adapt to following superstitious beliefs that have no source in Torah literature or Minhag Yisrael. Regarding superstitious beliefs that have a status of Minhag Yisrael, one has no obligation to take upon himself the practice of these beliefs that are not obligatory according to Halacha, and not part of his personal family tradition. One who wishes to adapt a superstitious belief that is not part of classic Minhag Yisrael or desires to break from a superstitious belief that is in his family tradition, is to speak with a Rav.
See Volume 1 Chapter 6
Swear:[404] [Shulchan Aruch/Shulchan Aruch Harav/Achronim]
One is to beware not to swear even over a truthful matter, as Yanai the king had 1000 cities destroyed due to swearing with Hashem’s name even though he fulfilled his word.
Days to avoid swearing:[405] There is a list of days on which it is especially advised that one not swear on, as recorded in the Poskim.
Not to swear in the name of one’s life or life of his parents or children:[406] One is not to swear in the name of one’s life or in the name of the life of one’s parents or children.
Teaching your children to swim: [Achronim]
The Talmud[407] records an opinion that states a father is obligated to teach his son how to swim. The reason recorded in the Talmud[408] for this is because on this matter “his life is dependent”. This means that since it is possible that if one does not know to swim that he will drown, such as in the event of shipwreck, therefore the father is obligated to teach him to swim to prevent Sakana/danger.[409] The Rambam, Shulchan Aruch and all later Poskim however omit this ruling of the Talmud. Some Poskim[410] explain the reason for this is omission is because we do not rule like this opinion in the Gemara, but rather like the first opinion in the Gemara ibid which omits this obligation. [In conclusion, due to the lack of ruling in the Shulchan Aruch and Poskim, although teaching children to swim has Talmudic reference, it is not legally binding on the father. Nonetheless, as is the case with all matters of education, it is a moral duty of the parents to educate their children to avoid dangerous situations, and hence just as parents must teach their children how to cross the street, despite its lack of mention in Poskim, similarly they must teach their children how to swim. Perhaps this is included in the negative command of “Lo Saamod Al Dam Reiacha.”]
__________________________________________________________
[1] Tamid 27b; Peri Chadash Y.D. 116:9; Aruch Hashulchan 116:21; Kaf Hachaim 116:98, 100; Shulchan Chaiy 3; Sefer Shemiras Haguf Vihanefesh [Lerner] 34:5
[2] Yeshuos Chochma 33:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 34:2
[3] Kesubos 61a; Kitzur SHU”A 33:4 “Every person must beware that any time that he smells a food, to spit out the saliva that is in his mouth and not swallow it, as if he swallows it he will be in danger Chas Veshalom”; Ben Ish Chaiy Pinchas 2:16; M”B 169:3; 617:8; Darkei Teshuvah 116:50; Shemiras Hanefesh 25; Kaf Hachaim Y.D. 116:151; Sefer Shemiras Haguf Vihanefesh [Lerner] 34:1
[4] Shaar Hakavanos Inyanei Tefillas Arvis 1; Shemiras Hanefesh 225 in name of Naggid Umitzvah; Shaar Hamitzvos Shemos; Kaf Hachaim 237:8; Sefer Zechira; Sefer Shemiras Haguf Vihanefesh [Lerner] 90:4
[5] Admur Choshen Mishpat Nizkei Guf Vinefesh 5; Michaber 420:32; Gemara Bava Kama 56a; Rambam Nezikin-Chovel Umazik 2:7
[6] Admur ibid; Michaber ibid
[7] Sefer Zechira; Shemiras Hanefesh 231; Kaf Hachaim 116:193; Sefer Shemiras Haguf Vihanefesh [Lerner] 223:2
[8] Michaber ibid
[9] Kitzur SHU”A 32:27
[10] Horiyos 13b; Aruch Hashulchan 2:6; Reishis Chochmah Derech Eretz Shaar 3; Likkutei Maharich; See Yerushalmi Chagiga 9b; Or Zarua 2:42; Peri Chadash 81:26; Sefer Shemiras Haguf Vihanefesh [Lerner] 102
[11] Sefer Hazikaron 2:16
[12] Tosafus Moed Katan 11a
[13] Rama Y.D. 282:5; Darkei Moshe 282; Eiruvin 98a regarding Stam; Maharil Likkutim Pei; Sefer Chassidim 943; Chayeh Adam 31:45; Aruch Hashulchan 282:11; Ginzei Kodesh 2:24; See Avnei Yashpei 3:94
[14] Including Kisvei Kodesh, Halachos and Agados. [See Michaber ibid regarding throwing, and the Rama’s words are a continuation of his statement]
[15] Birkeiy Yosef 282 in Shiyurei Bracha in name of Radak [All the above words are a direct quote]
[16] Michaber Y.D. 277:1 regarding Sefer Torah; Bach Y.D. 277:1 based on Yerushalmi, brought in Shach 277:1 that the same applies for all Sefarim; Taz 277:1 in name of Bach ibid; Shach ibid based on Eiruvin 98a; Shiyurei Kneses Hagedola 282; Mishnas Chachamim Reish; Reishis Chochma Shaar Hayirah 15; Birkeiy Yosef 277:2; Kitzur SHU”A 27:4; Yeshuos Chochma 27:49-50; Yados Nedarim 277; Aruch Hashulchan 277:2; See Mikdash Me’at 277; Avnei Yashpa 1:202; Ginzei Hakodesh 2:27; Sefer Shemiras Haguf Vihanefesh [Lerner] 85
[17] The reason: This is due to Bizayon, belittlement, of the Sefer. [Aruch Hashulchan ibid]
[18] Shach ibid; Kitzur SHU”A 27:4; Yeshuos Chochma 27:49-50; Aruch Hashulchan ibid
[19] Shiyurei Kneses Hagedola 282 in name of Sefer Chassidim
[20] Mishnas Chachaimim Os Reish that the Kneses Hagedola would cover it using a silk garment; Reishis Chochma ibid “Cover it with an important garment”
[21] Ginzei Hakodesh ibid, based on Sefer Chassidim 909 who writes one may place a Sefer of Torah Shebaal Peh on top of a Chumash to protect it from getting dusty.
[22] The reason: This is not similar to the disputed law regarding if one may move a Sefer for the sake of
[23] See Sefer Chassidim ibid
[24] Yeshuos Chochma 27:49-50 based on Pischeiy Teshuvah 282 in name of Chamudei Daniel that one may not use a Sefer as a bookmark for another Sefer; See Aruch Hashulchan ibid who does not give the option of covering it with a Sefer; Sefer Shemiras Haguf Vihanefesh [Lerner] 85:3
[25] See Salmas Chaim 377
[26] Salmas Chaim 376
[27] Sefer Shemiras Haguf Vihanefesh [Lerner] 85:2
[28] Aruch Hashulchan ibid; Yados Nedarim 277 that so was his custom to leave the Sefer open; Avnei Yashpe 1:202
[29] Kaf Hachaim [Falagi] 20:11; Yaskil Avdi Y.D. 5:56
[30] Aruch Hashulchan ibid
[31] Pischeiy Teshuvah 277 in name of Chamudei Daniel; Aruch Hashulchan 277:3
[32] Brought in Siddur Arizal of Maharik; Chosen Yeshuos 27:3 [on Yeshuos Chochma 27]
[33] Toras Menachem 39:192 that so directed and explained the Rebbe Rayatz, even though this does not have an explicit source [printed in Shulchan Menachem 5:134]
[34] Tzavaas Rabbeinu Yehuda Hachassid 47; Sefer Shemiras Haguf Vihanefesh [Lerner] 86:1
[35] Rama Y.D. 249:13 in name of Rashba; Makor Chesed on Tzavaas Rabbeinu Yehuda Hachassid; Bava Basra 133b; Yerushalmi Megillah 3:2
[36] Shivim Temarim Basra 55 in his understanding of Tzavaas Rabbeinu Yehuda Hachassid 47; Sefer Chassidim 367; Chida in Bris Avos; Sefer Shemiras Haguf Vihanefesh [Lerner] 86:4 footnote 4
[37] Yad Efraim; See Shabbos 119a
[38] Sefer Chassidim 920; Sefer Shemiras Haguf Vihanefesh [Lerner] 87:2
[39] Chupas Eliyahu Raba 3; Ben Ish Chaiy Pinchas 2:12; Sefer Zechira Inyanei Derech Eretz; See Makos 22b; Kiddushin 33b; Sefer Shemiras Haguf Vihanefesh [Lerner] 262 footnote 5 in length
Regarding the Halachic obligation to stand before a Sefer Torah see: Michaber Y.D. 282:2; Tur 282:2; Rambam Sefer Torah 10:9; Kiddushin 33b; Bach 146:5; Tur 146:4 in name of Sar Shalom; Pischeiy Teshuvah Y.D. 282:3; Aruch Hashulchan 282:3; M”B 146:17; Piskeiy Teshuvos 134:10; 146:7; Sefer Shemiras Haguf Vihanefesh [Lerner] 262 footnote 5 in length
[40] Admur Hilchos Shemiras Haguf Vinefesh 9; Pesachim 111a; Rashbam Pesachim ibid; Siddur Yaavetz in Beis Nesivos 9; Ben Ish Chaiy Pinchas 2:11; Atzei Haolah Y.D. 116:28; Sefer Shemiras Haguf Vihanefesh [Lerner] 106:1
[41] Shulchan Chaiy 68; Sefer Shemiras Haguf Vihanefesh [Lerner] 106:2
[42] See Sefer Shemiras Haguf Vihanefesh [Lerner] 113
[43] Megillah 3a
[44] Tosafus Megillah ibid
[45] Mahariy Asad O.C. 9; Maharash Engel 8:143; Shevet Menashe 76; See Admur Shemiras Guf Vinefesh Kuntrus Achron 1
[46] Admur 299:19; M”A 299:17 in name of Darkei Moshe; Darkei Moshe 294 in name of Or Zarua Hilchos Motzei Shabbos 90 and Zohar; Zohar Bereishis 14b and Bamidbar; Ben Ish Chaiy Vayeitzei 2:24; M”B 299:40; Kaf Hachaim O.C. 293:7; Y.D. 116:106; Piskeiy Teshuvos 299:15
[47] Admur 293:1
[48] Admur 299:19 and 15-16
[49] Lit. Baal Nefesh
[50] See below in coming footnotes!
[51] See M”A 299:15 and Tur ibid in name of Yerushalmi and Ben Ish Chaiy ibid that one is to finish the entire Tefila
[52] Admur ibid; Pesachim 50b regarding Motzei Shabbos and Tur 299 end that it refers to before Seder Kedusha, prior to concluding the Seder Tefila
[53] See Q&A regarding women
[54] See Zohar ibid, quoted in M”A ibid, Darkei Moshe ibid and Piskeiy Teshuvos ibid
[55] See M”A 299:17; Kaf Hachaim 293:7 that according to the Zohar doing Melacha before Kedusha Desidra is repelling to Hashem.; Kaf Hachaim Y.D. 116:106
[56] Gittin 38b; Sefer Shemiras Haguf Vihanefesh [Lerner] 259
[57] Gittin 38b; Sefer Shemiras Haguf Vihanefesh [Lerner] 259
[58] Admur 249:5
[59] The Gemara in Gittin 38b states that “Two Jerusalem families, one set their meal on Shabbos by time of the weekly Shiur, the other set their meal on Erev Shabbos, and both were uprooted”.
[60] Vetzaruch Iyun on the wording of “to establish” as opposed to merely saying “eat”. Perhaps however one can say that this is going on the wording of the Gemara in Gittin 38b “Two Jerusalem families, one set their meal on Shabbos by time of the weekly Shiur, the other set their meal on Erev Shabbos, and both were uprooted”. Perhaps their harsh punishment was a result of a premeditated act of setting up the meal during that time, which is a greater effrontery then having simply eaten a large meal spontaneously at that time. Nonetheless even the latter would in truth be forbidden. Alternatively, the Peri Megadim explains [brought in Biur Halacha] that it is coming to teach that even if this meal is a onetime occasion, such as a wedding feast, it is to be avoided.
[61] Lit “Mishteh” The wording in Admur “a great feast that is a Mishteh” implies that he is defining the feast as one which involves drinking wine. However, in the Michaber the wording is simply “a great feast and Mishteh” implies that they are independent. Likewise, the Levush, which is the source of this additional wording of “Mishteh” at first writes as does the Michaber “and” although then goes on to define it like Admur “that is”. Vetzaruch Iyun. To note that the Taz 249:1 learns in Rambam that the entire prohibition of having a large meal is because it contains a set drinking of alcoholic beverages. Hence seemingly Admur is adapting this ruling of the Taz and is defining that a joint of alcoholic consumption is the definition of the forbidden type of meal. Vetzaruch Iyun as accordingly, a large meal without alcoholic consumption would be permitted, as rules the Taz in the Rambam, however Admur states that only a small meal that does not contain alcohol is permitted. Thus, perhaps one can answer that any meal with alcoholic consumption is forbidden, while all large meals are likewise forbidden according to Admur. Vetzaruch Iyun.
[62] The reason: The reason for this prohibition is in order to affirm that one will properly honor Shabbos, as if one were allowed to eat this large meal even in the morning, he may satiate himself to the point that he will be unable to properly eat the Friday night meal.
[63] M”A 338:8 in name of Rav Sasson; Birkeiy Yosef 338:1; Pesach Hadvir 338:4; Reishis Chochma Shaar Hakedusha 12; Shelah Shaar Haosiyos Shin; Pachad Yitzchak Erech Shavua; Mur Uketzia 338; Toras Shabbos 338:10; Even Yekarah 3:59; Kaf Hachaim 338:39; Chelkas Yaakov Tinyana O.C. 162; Shevet Mussar 42; Minchas Yitzchak 3:33; Beir Moshe 2:27; Piskeiy Teshuvos 338:13 footnote 109
[64] Taanis 4:5, brought in Beis Yosef 338
[65] Ketzos Hashulchan 110 footnote 16
[66] Elya Raba 551:43-44; M”B 551:102; Eicha Rabasi ibid; See Kaf Hachaim 551:227-228; Sefer Shemiras Haguf Vihanefesh [Lerner] 135:7
[67] The reason: As during this time, the demon called Ketev Meriri is found in the border of the sun and shade. [ibid]
[68] Shevet Hamussar 16; Kaf Hachaim 551:227
[69] Peri Chadash 116:9; Yerushalmi Shabbos 3:6; Kaf Hachaim 116:102
[70] Iyun Yaakov Bava Basra 74a; Yifei Laleiv 3:8; Kaf Hachaim 116:112
[71] Tzavah Rebbe Yehuda Hachassid 40; Shivim Temarim 45; Shulchan Chaiy 69; Sefer Shemiras Haguf Vihanefesh [Lerner] 103:3
[72] Tzavah Rebbe Yehuda Hachassid 40; Shivim Temarim 45; Shulchan Chaiy 69; Sefer Shemiras Haguf Vihanefesh [Lerner] 103:3
[73] Admur 156:19 “There were Sages who avoided traveling on a ship which contains complete Reshaim, as perhaps judgment would be passed over them and they will be caught in the punishment. However, there were sages who would specifically travel on the ship that has Jews and Gentiles under the claim that the Satan does not rule over both nations”; M”A 156:2; Shabbos 32a [regarding gentile]; Shemiras Hanefesh 59; Kaf Hachaim O.C. 110:20; 156:14; Y.D. 116:165; Sefer Zechira; Sefer Shemiras Haguf Vihanefesh [Lerner] 98
[74] Shulchan Chaiy 54:2
[75] Chinuch Mitzvah 403; Rebbe Akiva Eiger Y.D. 116: 5; Shaareiy Teshuvah O.C. 426
[76] M”A 239:7; M”B 239:9; Brachos 54b; Sefer Shemiras Haguf Vihanefesh [Lerner] 180
[77] See Admur Kama 2:9; 4:18; 56:17; 75:1; 91:5; 128:44; 619:19; See Sefer Shemiras Haguf Vihanefesh [Lerner] 112:1 footnote 1 in length; See Koveitz Oholei Torah 1086
Background of ruling of Admur and resolve of contradictions: In Kama 2:9 Admur rules [without parentheses] that one may not walk barefoot, and one who does so the Sages said is considered excommunicated from G-d. This is based on Rama 2:6. Likewise in 4:18 Admur lists the feet as one of the areas that require washing of hands when touched, and seemingly this is because the feet are considered a normally covered area. However, in 75:1; 56:17; 91:5; 128:44; 619:19 Admur rules it is permitted to reveal the feet. This is clearly ruled in 75:1 in which Admur writes that the feet are considered the revealed area of a man (in areas that people walk without socks). The explanation to this apparent contradiction is as follows: In areas that it is common to walk without socks, such as with slippers or sandals, then the feet are not considered a normally covered area and hence may be revealed. [Admur 75:1] Nevertheless even in such areas one may not walk barefoot [Admur 2:9] unless it is common to walk barefoot in those areas. [Admur 91:5] Although even in such a case it is proper to wear shoes. [Igros Moshe 3:47; This is also implied from the fact in Kama Admur seems to hold that people would walk barefoot at times and hence he rules in 4:21 that one is required to wash his feet daily. See Ketzos Hashulchan 2 footnote 25 in name of Mishneh Berurah 260:4 and Peri Megadim; Ketzos Hashulchan supplements page 82] As for why in 4:18 Admur rules the touching of the feet requires washing the Kaf Hachaim 4:73 explains that according to the Mekubalim the evil spirit which resides on the feet is very strong and does not move from its place even after being washed. [Kaf Hachaim in name of Yifei Laleiv 1:22 and Mor Uketzia 4; Rav Poalim 2:4] Thus perhaps its requirement of washing is irrelevant of whether it is considered a normally covered area.
[78] Pesachim 113b
[79] Ketzos Hashulchan 3:3; Kitzur SH”A 3
[80] Admur ibid; M”A 2:7; Shabbos 129a; Rashbam Pesachim 112a; See Shabbos 152a
[81] Shemiras Hanefesh 292; Kaf Hachaim 116:203
[82] Sefer Chassidim 454; Keser Shem Tov 683; Kaf Hachaim Y.D. 116:141; Gesher Hachaim 8:1; Nitei Gavriel 132:5; Imreiy Yaakov Likkutim 10:8; Sefer Shemiras Haguf Vihanefesh [Lerner] 715; Shulchan Menachem 4:31 that some are careful in this
[83] The reason: As the shoes contain the sweat of his feat. [Keser Shem Tov ibid] And thus possibly contain a contagious disease. [Igros Moshe 3:133] See Brachos 57b “If one has a dream that the deceased has come to take his objects, it is a good omen, with exception to his shoes” [Koreis Bris 137a]; See also Gittin 68b that Ashmadaiy told Beniyahu Ben Yehoyada “He is making shoes for seven years and he won’t even live for seven days” This implies that the shoes are not even worn by his son, as otherwise it would be inherited and Ashmadaiy would have no claim. [Makor Chesed on Sefer Chassidim ibid]
[84] Nitei Gavriel 132:6
[85] Nitei Gavriel 132:7; Sefer Koreis Habris; Sefer Shemiras Haguf Vihanefesh [Lerner] 71:2
[86] Kaf Hachaim ibid
[87] Keser Shem Tov ibid; However, see Atzei Levanon 46 that doing so is Baal Tashchis
[88] Atzei Levanon 46 that even those who are stringent, should only be stringent in this case; Daas Torah 116:5; Imreiy Yaakov Likkutim 10:8; See Makor Chesed on Sefer Chassidim ibid
[89] Mishmeres Shalom Samech 11
[90] Igros Moshe 3:133; Sefer Shemiras Haguf Vihanefesh [Lerner] 71:2
[91] Atzei Levanon 46; Atzmos Yosef, brought in Mishmeres Shalom Samech 11; Beis David 31; Gesher Hachaim in name of Rav Pesach Frank; brought in Igros Moshe 3:133 [but negated]; See Makor Chesed on Sefer Chassidim ibid; See Sefer Shemiras Haguf Vihanefesh [Lerner] 71:1 footnote 2
[92] The reason: As perhaps the animal was bitten by a snake, and the venom is absorbed in its skin. [ibid; See Chulin 94a]
[93] Nitei Gavriel 132:9
[94] Mishmeres Shalom Samech 11; Nitei Gavriel 132:8
Other opinions: Some are lenient to permit wearing the rainboots of the deceased. [Koreis Habris; See Sefer Shemiras Haguf Vihanefesh [Lerner] 71:4
[95] See Brachos 57b
[96] Chupas Eliyahu Raba 3; Yifei Laleiv 2:3; Kaf Hachaim O.C. 2:10; Y.D. 116:212; Sefer Shemiras Haguf Vihanefesh [Lerner] 70 footnote 1 in length
[97] Chupas Eliyahu Shaar 3; Shemiras Hanefesh 341; Kaf Hachaim Y.D. 116:212
[98] See Piskeiy Teshuvos 2 footnote 27
[99] Kol Bo 118:3; Sefer Zechira; Shemiras Hanefesh 113; Chupas Eliyahu in end of Reishis Chochmah 3; Kaf Hachaim Y.D. 116:171; Sefer Shemiras Haguf Vihanefesh [Lerner] 112:3
[100] Chida in Avodas Hakodesh 2:7-112
[101] See Admur 315:12 “So too by a bed…one needs the space under it for storing ones sandals”; Taz 315:4; Rashba 138a; Sefer Toras Dovid Kelalilm
Background: It is explicitly mentioned in the laws of making an Ohel on Shabbos [regarding the usage of the space under the beds], that it was commonly used to store sandals. I’ve seen some people mention that based on the Gemara in Horiyos which states that one should not place his garments under his head due to the it leading to forgetfulness of one’s learning, that so too one should not place his shoes under his bed in the area that is under his head. I however don’t see any source from there regarding our issue, as the simple understanding of the above Gemara is regarding placing it literally under one’s head or under one’s pillow, and not simply under the bed. Others say that based on the Chida, that shoes should not be placed under the bed under the head. Once again, however, there too there is no real source for this statement as the Chida refers to placing shoes next to the head and nowhere does he discuss placing it under the bed. Hence all the so-called sources have been negated, and therefore we remain with the conclusion that there is no issue to place shoes under the bed even under the area that is parallel to one’s head.
[102] Tzavaah Rebbe Yehuda Hachassid 44; Shemiras Hanefesh 57; Kaf Hachaim 116:163
[103] Admur Kama 4:18; Michaber 4:18; Rama 128:17 regarding dirty shoes; Agudah Megillah 34; Biur Hagra 4:24 says the source for this is from the Rambam Nesias Kapayim 15:5 who requires washing before Nesias Kapayim. Vetzaruch Iyun; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 31
Other Opinions: Some Poskim rule that touching the shoes do not bring an impure spirit and hence do not require washing with water. Rather the hand requires cleaning in any fashion in order to be allowed to learn Torah. [Machatzis Hashekel 4:17; Nivei Shalom 4:12; Machazik Bracha brought in Shaareiy Teshuvah 4:12; Soles Belula 4:14 in name of Makor Chaim; Ben Ish Chaiy Toldos 17] Admur however rules that it causes impurity, and hence only washing with water helps. So also rules Kisei Eliyahu ibid; Yifei Laleiv 4:18 in name of Mor Uketzia; Peri Megadim 4 M”Z 14; and so is implied from many Poskim. [brought in Kaf Hachaim 4:60]
[104] Admur 128:27; Tehila Ledavid 4:18; Poskim in Kaf Hachaim 4:71; Aruch Hashulchan 4:21; It makes no difference whether the shoes are his or not or whether he is currently wearing them or not. [Piskeiy Teshuvos 4:22]
[105] Admur ibid; M”A 4:19
[106] Admur 128:27; M”A 128:26; Poskim mentioned in Kaf Hachaim 4:70; being an evil spirit resides on oneself upon touching shoes and hence the hands need to be washed due to danger. [Admur ibid]
The reason: One is required to wash his hands after touching even non-dirty shoes due to the danger of the evil spirit, as explained in chapter 4:18. [Admur ibid]
[107] Ketzos Hashulchan 2:11; Kaf Hachaim 4:64; A”A 4 M”Z 18
[108] Implication of Admur 128:27; Rama ibid implies the issue is dirt. While Michaber ibid implies the issue is Ruach Ra’ah
[109] Michaber 150:2; Shabbos 11a; Tzavaas Rebbe Yehuda Hachassid 19; Sefer Shemiras Haguf Vihanefesh [Lerner] 209:1 footnote 1 in length; Tzedakah Umishpat 11 footnote 12; Mishnas Yosef 1; Piskeiy Teshuvos 150:7
[110] Shivim Temarim on Tzavah ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 209:2
[111] See M”B 150:4; Kaf Hachaim 150:21; Piskeiy Teshuvos 150:7
[112] Michaber 150:4; Sefer Chassidim 813; Sefer Shemiras Haguf Vihanefesh [Lerner] 209:3
[113] See Michaber 151:12; Taz 151:4; M”A 151; Kneses Hagedola 151; M”B 151:42; Piskeiy Teshuvos 151:22; Sefer Shemiras Haguf Vihanefesh [Lerner] 209:4
[114] Taz ibid
[115] See Birkeiy Yosef 151:10; Chaim Shoel 1:56; Yabia Omer 6:26Minchas Yitzchak 2:48; 4:43; Shevet Halevi 1:27; 5:18; Piskeiy Teshuvos 151 footnote 154
[116] Sefer Shemiras Haguf Vihanefesh [Lerner] 209:5
[117] Sefer Shemiras Haguf Vihanefesh [Lerner] 237
[118] Sefer Zechira; Sefer Merumei Sadeh; Sefer Shemiras Haguf Vihanefesh [Lerner] 237 footnote 4; 240:2; See regarding rainbow: Beis Yosef 229 in name of Rosh “The prohibition is only to stare as one who stares focuses on all the details in a much greater fashion than one who simply looks; Biur Hagr”a “One must see it in order to say the blessing and Lashon Histaklus means with great contemplation”; Machatzis Hashekel 229:1; Olas Tamid 229:1; Kaf Hachaim 229:5
[119] Sefer Chassidim 178; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:1
[120] Sefer Zechira
[121] Sefer Chassidim 178; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:1 footnote 3; See Michaber E.H. 21:1
[122] Chupas Eliyahu Raba 5; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:6; See Michaber E.H. 23:3
[123] Sefer Chassidim 178; Megillah 28a; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:1; See Kaf Hachaim 156:14
[124] Shach C.M. 17:13; Sefer Chassidim; Sefer Shemiras Haguf Vihanefesh [Lerner] 238:1
[125] Sefer Zechira; Likkutei Maharich; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:2; See Megillah 28a
[126] Horiyos 13b that it is Kasha Leshichicha; Maharil Semachos; Chupas Eliyahu Raba 3; Peri Chadash Likkutim 2; P”M 2 A”A 1; M”B 2:2; Darkei Chesed p. 32; See Reshimos 5 [printed in Toras Menachem Tzion p. 26] that the Rebbe Rayatz instructed for his mother’s face to be exposed for a few moment; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:2; 240:1-2
[127] Nitei Gavriel 135:5
[128] Shaar Ruach Hakodesh p. 8; Peri Eitz Chaim ; Mizmor Ledavid p. 111; Ben Ish Chaiy Pinchas 2:18; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:5; See Kav Hayashar 2
[129] Kav Hayashar 2; Yeshuos Chochmah 33:11; Sefer Zechira; Hisvadyus 1984 20th Marcheshvan 37; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:2; See Megillah 28a
[130] The reason: As everything a child sees, even from a young age, is encrypted in his mind, and hence it is proper to abstain them from seeing anything which can ignite their Yetzer Hara when they are older. [see Kav Hayashar 2; Hisvadyus 1984 20th Marcheshvan 37]
[131] See Rebbe in Sicha ibid who references to Kav Hayashar ibid that one is not to look at impure animals being it becomes encrypted in one’s mind and will affect them when older. The Rebbe at first states that one is to be careful in this matter beginning from age of Chinuch, and then states that one is to be careful even by a new born, and the Kav Yashar states that the primary cause of making one stumble in looking at women is not being careful in not seeing impure animals.
[132] Sefer Zechira; Likkutei Maharich; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:2
[133] Alfa Beisa; Shemiras Hanefesh 288; Kaf Hachaim 116:202; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:3
[134] Alfa Beisa; Shemiras Hanefesh 288; Kaf Hachaim 116:202
[135] Sefer Chassidim 1126; Shemiras Hanefesh 289; Kaf Hachaim 116:202; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:4
[136] Sefer Chassidim 1126; Arizal; Kaf Hachaim Y.D. 116:203; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:1
[137] Sefer Chassidim ibid
[138] Michaber 229:1; Chagiga 16a as explains Rosh and Tur
[139] Beis Yosef 229 in name of Rosh “The prohibition is only to stare as one who stares focuses on all the details in a much greater fashion than one who simply looks; Biur Hagr”a “One must see it in order to say the blessing and Lashon Histaklus means with great contemplation”; Machatzis Hashekel 229:1; Olas Tamid 229:1; Kaf Hachaim 229:5
[140] Zohar Beshalach 66b
[141] Rebbe Aba in Chagigah ibid; Machatzis Hashekel ibid
[142] M”A 229:2; Chagigah 16a [see Machatzis Hashekel ibid and P”M 229 A”A 2 who replace the word Shlah in M”A ibid]; Olas Tamid 229:1; M”B 229:5; Kaf Hachaim 229:5
[143] Tikkunei Zohar Tikkun 18 p. 36b
[144] See Sefer Shemiras Haguf Vihanefesh [Lerner] 236:1-2
[145] Chida in Moreh Baetzba 6:186
[146] Keneses Hagedola 426 in name of the author of Sefer Chareidim
[147] Siddur Admur; M”A 426:8 in name of the Shlah rules that one looks at the moon one time and after that it is forbidden to look at the moon any longer; The Chida in Moreh Baetzba 6:186 concludes likewise that one is only to look at the moon one time prior to the blessing, as according to Kabala it is forbidden to look at the moon.
Other Opinions: Some Poskim rule that one should look at the moon until he finishes the entire prayer of Kiddush Levana and that so is the custom. [Keneses Hagedola 426] Other Poskim rule to look at the moon only until the end of the blessing of Michadeish Chadashim, and afterwards it is forbidden to look at it just like it is forbidden to look at a rainbow. [Kneses Hagedola ibid in name of the author of Sefer Chareidim]
[148] Kuntrus Haavoda p. 11: Below is a free translation of selected parts of the Mamar. For the full version of the words of the Rebbe Rashab on this topic refer to the original Kuntrus.
[149] A proof for this can be found in the Mishneh [Zavim 2:2] that one can see an emission from merely seeing an immoral sight even if he did not think about it. From this we learn the great care one must take to control his sense of sight. [Rebbe in his glosses on Taharas Yom Tov Vol. 9 p. 19; printed in Igros Kodesh]
[150] Shabbos 32b; Hagahos Yaavetz; Sefer Shemiras Haguf Vihanefesh [Lerner] 261
[151] Sefer Chassidim 679
[152] Kesubos 111a; Sefer Shemiras Haguf Vihanefesh [Lerner] 264 [Vol. 2 p. 755]
[153] Hametargem Shabbos 81a
[154] Chupas Eliyahu Raba Shaar 7; See Maharam Shif on Kesubos ibid that Tachtoniyos does not refer to diarrhea
[155] Brachos 62b; Sefer Shemiras Haguf Vihanefesh [Lerner] 119
[156] Peri Chadash 116:9; Yerushalmi Beitza 1:7; Kaf Hachaim 116:101; Sefer Shemiras Haguf Vihanefesh [Lerner] 119:2
[157] Aguda Taanis 1:5 in name of Tosafus, brought in M”A 301:2 and Admur Kuntrus Achron 301:1
[158] See Admur 90:13, 301:1-2, 271:19; M”A 90:25; 301:1; Shabbos 113B; Brachos 6b and 43b; Taanis 10b; Tosafus Taanis ibid; M”B 90:42; 301:1; Kitzur SHU”A 32:27
Other opinions: Some Poskim rule that there is never a prohibition against taking large strides or skipping during the week, and it only applies on Shabbos. [Tosefes Shabbos 301:3]
[159] Admur ibid; M”A 301: Aguda in name of Tosafus; See M”B 301:8 in name of Gr”a
[160] Kitzur SHU”A 32:23
[161] Rambam Deios 4:5
[162] Rambam Deios 4:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 117:1
[163] Shaar Hakavanos p. 52; Kaf Hachaim 238:11
[164] See Admur 61:8; Michaber 61:10; Rama 239:1; Yerushalmi Brachos 1:1; Bahag, brought in Orchos Chaim Kerias Shema 27; Semag Asei 18; Hagahos Maimanis Shema 2:11; M”A 61:8
[165] M”A 239:12
[166] Kaf Hachaim 239:2 and 12; See Siddur Im Dacha Mamar on Kerias Shema that Ana Bekoach helps with the Aliyas Haneshama
[167] See Igros Kodesh 17:169; 18:358
[168] Igros Kodesh 17:245
[169] Igros Kodesh 18:358
[170] Igros Kodesh 4:159; 6:159
[171] Igros Kodesh 6:206
[172] Hilchos Deios 4:4
[173] Ashel Avraham Butchach 1; Mahram Schik 1
[174] M”A 238; M”B 238:2; Taz Even Haezer 25:1
[175] Taz ibid
[176] In his Siddur under the section of the bedtime Shema; See also Maggid Dvarav Leyaakov Hosafos p. 47 for a letter that the Maggid wrote to his son Avraham in which he states to his son that he should sleep not less than six hours per night.
[177] See Tiferes Yisrael Avos 6:83
[178] See Encyclopedia Hilchatit Refuit Vol. 2 Erech Sheina p. 674 and 688; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:26
[179] Kitzur SHU”A 32:23; See https://www.health.harvard.edu/staying-healthy/is-your-daily-nap-doing-more-harm-than-good “In addition to reducing sleepiness, naps have been shown to improve memory in the laboratory setting,” says Dr. Suzanne Bertisch, an Associate Physician and Clinical Director of Behavioral Sleep Medicine at Harvard-affiliated Brigham and Women’s Hospital. But the research on napping isn’t all rosy.
“There have been some large epidemiology studies that have suggested both benefits and harms with napping on a population level,” she says. It is difficult to draw conclusions on the individual level. The pros and cons of naps. For example, some studies have found that adults who take long naps during the day may be more likely to have conditions such as diabetes, heart disease, and depression. The urge to sleep during the day may be a sign that they are not getting enough sleep at night, which is associated with a higher risk of developing those chronic conditions. Daytime drowsiness may also be a sign that you are getting low-quality sleep, which may indicate a sleep disorder. In some instances, napping sets up a vicious cycle. You sleep during the day to make up for lost sleep at night, but then you have a harder time falling asleep at night because you slept during the day. “Limiting naps is one strategy to improve overall nighttime sleep,” says Dr. Bertisch. How to nap well. If you do plan to take a nap during the day, here are some guidelines you can follow to help ensure that it won’t interfere with your nighttime slumber. Time it right. The best time to sleep is the early afternoon, when your body experiences a natural circadian dip, says Dr. Bertisch. “If you take a nap in the late afternoon or evening, it will likely be harder to fall asleep later,” she says. Keep it short. Abbreviated sleeps, around 20 minutes, may be best to avoid grogginess when you wake up. Shorter naps can also help to prevent you from having trouble falling asleep that evening. Time it right by setting an alarm.”
[180] Eiruvin 65a
[181] Rambam Deios 4:5
[182] Michaber 231:1; Rama 4:16 regarding Dovid; Rav in Sukkah 26b; M”A 4:16 “Forbidden according to all” [See M”A 4:14 and P”M 4 A”A 15]; Levush 231:1; Rif on Sukkah ibid; Rosh Sukkah 2:14; Mishneh Avos 3:10 and Mefarshim there “Sleeping during the morning is one of the matters that can cause a person to lose his world, as it causes him to miss Zeman Kerias Shema, or as it shows laziness.”; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:26
Other opinions: Some Poskim rule that there is no actual prohibition at all to sleep during daytime, and it is a mere Midas Chassidus. [Torah Lishma 383; The prohibition was omitted from Tur, and Rambam -see Aruch Hashulchan 231:3; See opinion of Admur below] Many Chassidic sources praise and encourage sleep during daytime. [See Tzivas Harivash 26-27 p. 65 that one should rest in bed a number of times during the day. Likewise, see Keser Shem Tov 224 to stay up as much as possible at night and sleep a number of hours during the day; Notzer Chesed Kumruna on Mishnayos Avos 3:4 “Be very careful to sleep during day to avoid needing to sleep so much at night”; Darkei Chaim Veshalom 320 “He slept during the day for about an hour”; See also Targum Yonason Shmuel 2 4:5] See Likkutei Sichos 12 p. 254 footnote 50 where the Rebbe questions the above statements of the Besht and explains that perhaps it refers to a case that one desires to use his nights for Torah learning or so he be awake for Tikkun Chatzos. The Rebbe concludes with a Tzaruch Iyun
Tzaruch Iyun from Michaber and Admur: Tzaruch Iyun from Michaber 4:15 regarding if one needs to wash hands after a daytime nap, who does not mention any prohibition against sleeping during the day. Likewise, Admur 4:15 which writes the law of washing regarding one who sleeps 60 breaths during the day, writes of no such prohibition. Furthermore, in Admur 190:2 and Rama 190:1 they rule that one is to sleep on Shabbos afternoon if he is accustomed to sleep during the weekday afternoons. Hence, it is clear that Admur does not hold that sleeping 60 breaths during the day is a standard prohibition as is implied from Michaber above. Vetzaruch Iyun as to whether Admur completely disagrees with the prohibition or simply learns that in many instances it does not apply.
[183] Machazik Bracha in Kuntrus Achron brought in Shaareiy Teshuvah 4:10; Kitzur SHU”A 2:8; Ketzos Hashulchan 2 footnote 1
The reason: As the 60 breaths refer to the 60 breaths of a horse which takes approximately 30 minutes.
Other opinions: Some Poskim rule that sixty breaths is the equivalent of more than three hours of sleep. [Tiferes Tzvi, brought in Shaareiy Teshuvah ibid, based on that the Arizal slept 3 hours during the day despite being careful not to sleep for 60 breaths] Others rule it is slightly more than three minutes. [Rameh Mepuna, Alfasi Zuta Perek Hayashein] Others rule it is less than a minute. [Chayeh Adam 7:8 writes it is equivalent to the amount of time it takes to walk 100 Amos. This is approximately 1:67 of an hour.] See Shaareiy Teshuvah 4:10; Ketzos Hashulchan 2 footnote 1; Kaf Hachaim 4:55
[184] See Pela Yoeitz “Sheina”; Pesach Hadevir 231:1; Yifei Laleiv 3 231:1; Binyan Olam 1; Pischeiy Teshuvah 2; Machatzis Hashekel on M”A 4:16; M”B 4:36; Rav Poalim 2 Sod Yesharim 9; Kaf Hachaim 231:1; 239:6; Eiruvin 65; Aruch Hashulchan 231:1 “We saw Gedolei Olam who would sleep for 1-2 hours during daytime in accordance to their necessity”; Shulchan Hatahor 231:1; Yeshuos Chochmah on Kitzur SHU”A 32; Orchos Rabbeinu 1:14; Piskeiy Teshuvos 231:1
[185] Beis Yosef 239 in name of Maharam; Shut Maryu 6; Rav Poalim 2 Sod Yesharim 9; Aruch Hashulchan 231:1; Darkei Chaim Veshalom 320 slept for about one hour during the day; Tzivas Harivash 26-27 p. 65; Keser Shem Tov 224
[186] M”A 4:15; Shaar Hakavanos p. 74 and Shaar Hamitzvos Parshas Vaeschanon and Peri Eitz Chaim 16:81; Kaf Hachaim 239:5; 4:58
[187] Admur 290:2; Rama 290:1
[188] M”A 4:15; M”B 4:36
[189] M”A 4:15; Shaar Hakavanos 74; Emek Hamelech Hakdama 3:2; Siddur Harizal; Siddur Kol Yaakov; Kaf Hachaim 231:5; Likkutei Torah Vaeschanan “Biur” P. 6; Likkutei Sichos 12 p. 254 footnote 50; However see Kitzur Dinei Shabbos Miluim p. 87 states that nevertheless Chassidei Chabad were particular not to sleep on Shabbos.
[190] Kol Bo 118; Chupas Eliyahu Raba in end of Reishis Chochmah 3 and 10; Sefer Zechira; Shemiras Hanefesh 113; Taharas Nefesh; Kaf Hachaim O.C. 231:4; Y.D. 116:171; Sefer Shemiras Haguf Vihanefesh [Lerner] 117:3
[191] Admur 63:1; Michaber Even Haezer 23:3; Kitzur SHU”A 71:5; M”B 239:6; Brachos 13b
[192] Wording of Kitzur and M”B ibid
[193] Admur ibid; Michaber 63:1; M”B ibid; Kitzur ibid; Rambam 2:2
The reason: This is forbidden due to that it can lead one to have an erection [Admur ibid; Michaber Even Haezer ibid; Rambam Issurei Biyah 21:19; Elya Raba 63:1] and lead to Zera Levatala. [see Admur Basra 3:10; Kama 3:22]
Other opinions: The above follows the opinion of the Rambam. However Rashi ibid explains that it is forbidden to lie on one’s back because it can lead to having a visible erection which is embarrassing to the person. Thus Rashi holds that it is permitted to lie on one’s front and the reason of prohibition is not due to any prohibition involved in having an erection, but due to it being shameful to the person. Vetzaruch Iyun on Michaber Even Haezer ibid which only mentions lying on the back as the prohibition, while in 63:1 he defines “Pradkin” as either with the back or front lying on the bed. This contradiction is also found in Rambam between Hilchos Shema 2/2 which mentions both and Issurei Biyah 21:19 which only mentions lying on back. See Shraga Hameir 8:49
[194] Admur ibid based on Gemara ibis
[195] Implication of Admur ibid; M”B ibid; Shraga Hameir 8:49; Dvar Yisrael 3:137; See Piskeiy Teshuvos 239/8
Other opinions: Some Poskim rule the prohibition only applies while one is sleeping, and not when one is simply relaxing. [Salmas Chaim 226; Az Nidbaru 6:50; implication of Rashi ibid; See also Peir Hador 143 in which the Rambam writes “I lie Pradkin out of relaxation”.]
[197] Salmas Chaim 226
[198] Salmas Chaim 226
[199] Salmas Chaim 226
[200] Devash lefi Mareches Gimel 17; Ir Miklat Parshas Vayishlach; Midbar Kdeimos Mareches Gimel 20 in name of Rokeiach; Kaf Hachaim O.C. 288:66; Sefer Shemiras Haguf Vihanefesh [Lerner] 117:2
[201] Pesachim 111; Shemiras Hanefesh 329; Kaf Hachaim 116:210; Sefer Shemiras Haguf Vihanefesh [Lerner] 120
[202] Sefer Zechira; Shemiras Hanefesh 330; Kaf Hachaim 116:210; Sefer Shemiras Haguf Vihanefesh [Lerner] 120:3
[203] Brachos 62b; Gittin 701; Shemiras Hanefesh 156; Sefer Zechira; Sefer Shemiras Haguf Vihanefesh [Lerner] 119
[204] Brachos 62b
[205] Admur Hilchos Shemiras Guf Vinefesh Halacha 9; Pesachim 111a; Rashi ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 120:2
[206] Admur Hilchos Shemiras Haguf Vihanefesh Halacha 6; Niddah 17a; Chupas Eliyahu Raba 3; Peri Chadash 116:9; Chasam Sofer 335, brought in Pischeiy Teshuvah 368:1; Kaf Hachaim 16:92; Darkei Teshuvah 116:62; Likkutei Halachos Niddah 17; See Iyun Mishpat 7; Chagiga 3a; Michaber Y.D. 1:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 121
[207] Admur 317:1 “Velo Poshtim Malbusheihem”; Shut Min Hashamayim 12; Setimas Kol Hapsokim except Kitzur SHU”A; See Minhagei Chasam Sofer 1:44
[208] Kitzur SHU”A 71:5 “One should take off his clothing and not sleep in them”; Yifei Laleiv 239:3
[209] Yifei Laleiv 239:3
[210] Meil Tzedaka 856; Yifei Laleiv 239:3
[211] Yuma 78b regarding shoes that one who sleeps in them tastes death; Likkutei Maharich that sleeping with shoes it is Kasha for Shichicha; Sefer Zechira; Shemiras Hanefesh 335; Ben Ish Chaiy Pinchas 2:16; Daas Torah 239:1; Kaf Hachaim Y.D. 116:211; Piskeiy Teshuvos 239:14; Sefer Shemiras Haguf Vihanefesh [Lerner] 115:1-3
Contradiction: See Admur 317:1; Taz 3172; Sefer Hateruma 243 that Torah scholars would sleep in their shoes. See Rashash , Otzer Yad Hachaim 97, Peas Sadecha 37
[212] Kaf Hachaim Y.D. 116:211
[213] Salmas Chaim 2:122
[214] Salmas Chaim 2:122
[215] See Shemiras Haguf Vihanefesh [Lerner] 115:3 footnote 5
[216] See Admur 317:1; Taz 3172; Sefer Hateruma 243 regarding Torah scholars sleeping in their shoes
[217] See Admur 315:12 “So too by a bed…one needs the space under it for storing ones sandals”; Taz 315:4; Rashba 138a; Sefer Toras Dovid Kelalilm
Background: It is explicitly mentioned in the laws of making an Ohel on Shabbos [regarding the usage of the space under the beds], that it was commonly used to store sandals. I’ve seen some people mention that based on the Gemara in Horiyos which states that one should not place his garments under his head due to the it leading to forgetfulness of one’s learning, that so too one should not place his shoes under his bed in the area that is under his head. I however don’t see any source from there regarding our issue, as the simple understanding of the above Gemara is regarding placing it literally under one’s head or under one’s pillow, and not simply under the bed. Others say that based on the Chida, that shoes should not be placed under the bed under the head. Once again, however, there too there is no real source for this statement as the Chida refers to placing shoes next to the head and nowhere does he discuss placing it under the bed. Hence all the so-called sources have been negated, and therefore we remain with the conclusion that there is no issue to place shoes under the bed even under the area that is parallel to one’s head.
[218] Chida in Avodas Hakodesh 2:7-112
[219] Horiyos 13b; Likkutei Maharil; Leket Yosher O.C. p. 45; Likkutei Peri Chadash O.C. 2; P”M 2 A”A 1; Hagahos Rav Akiva Eiger 2:3; Gilyon Maharsha Y.D. 246:22; Kitzur SHU”A 71:5; Aruch Hashulchan 3:5; Ben Ish Chaiy Pinchas 2:17; Kaf Hachaim O.C. 2:3 Y.D. 116:168; M”B 2:2; Siach Hasadeh 1; Sefer Hazikaron 15; Meishiv Kehalacha 1:339; Sefer Shemiras Haguf Vihanefesh [Lerner] 118
Contradiction in Talmud regarding Kohanim: The Talmud states that the Kohanim would fold their clothing and sleep with them under their head in the Temple. [Yuma 69a] This seemingly contradicts the above ruling. [Beir Sheva Horiyos 13b] Some explain that the Kohanim placed an item between their head and clothing. [Magen Giborim; Siddur Yaavetz; Misgeres Hashulchan 71:7; Meishiv Halacha 1:399; M”B 2:22:15] See Shemiras Haguf Vihanefesh [Lerner] 118 footnote 2 and 6
[220] Likkutei Maharil ibid
[221] Leket Yosher ibid
[222] Magen Giborim; Siddur Yaavetz; Misgeres Hashulchan 71:7; Meishiv Halacha 1:399; M”B 2:2; See Likkutei Maharil ibid; Sefer Zikaron 2:15; Sefer Shemiras Haguf Vihanefesh [Lerner] 118:2
[223] Leket Yosher ibid
[224] Beir Sheva Horiyos 13b; Sefer Zikaron 2:15; Shemiras Haguf Vihanefesh [Lerner] 118:3
[225] Chida in Avodas Hakodesh 2:7-112
[226] Sefer Zikaron 2:15; Shemiras Haguf Vihanefesh [Lerner] 118:4
[227] Salmas Chaim 1:10
[228] Sefer Zikaron 2:15; Yabia Omer Y.D. 2:8; Shemiras Haguf Vihanefesh [Lerner] 118:5
[229] Salmas Chaim 1:10; Eiynay Kol Chaiy Horiyos ibid
[230] Sefer Zikaron 2:15; See Shemiras Haguf Vihanefesh [Lerner] 118:6
[231] See Admur Basra 2:2; Kama 2:9; 4:18; 56:17; 75:1; 91:5; 128:4; 619:19; Aruch Hashulchan 2:1; Igros Moshe Yoreh Deah 3:47; Piskeiy Teshuvos 2:1
[232] Admur Basra 2:2 in parentheses “(In those areas that it is not common to ever walk with revealed feet, even in the summer, they must be careful to always have the feet covered. Thus, when removing the socks prior to going to sleep one is to first cover his feet with the blanket and remove them under the blanket. Likewise, when putting on socks after awakening one is to put them on little by little under the blanket in order not to reveal it at all. This law applies throughout the day or night whenever he is switching socks.)”; M”B 2:1; However see Igros Moshe Yoreh Deah 3:47 for analysis on opinion of M”B; See regarding the prohibition against walking barefoot, and that one who does so the Sages said is considered excommunicated from G-d: Admur Kama 2:9; Rama 2:6
[233] Admur 75:1; See also Admur 56:17; 91:5; 128:44; 619:18 which permits revealing the feet
[234] Aruch Hashulchan 2:1; Piskeiy Teshuvos 2:1; as it is common to walk in slippers, without socks, inside one’s house even when one has company. [see Igros Moshe Yoreh Deah 3:47]
[235] Igros Moshe Yoreh Deah 3:47
[236] Chakal Yitzchak Mamar 7:3 [Yitzchak Issac of Spinka, murdered in Auschwitz Al Kiddush Hashem. HY”D]
[237] See Admur 619:18 based on Shelah and Elya Raba 619:11 that on the night of Yom Kippur one is to sleep with his feet uncovered in order to diminish the heat and prevent improper stimulation. It is told that the Rebbe Rashab gave someone similar instructions, to sleep without socks, as a Tikkun for nocturnal emission. [Otzer Minhagei Chabad Yom Kippur 176]
[238] Based on 619:18 the issue is not necessarily the socks but the fact the feet are covered.
[239] See the story of Admur recorded in Chassidim Harishonim 1:92, as brought below
[240] The reason: Perhaps the reason for this is due to that nocturnal emission causes forgetfulness. [See Tanya Igeres Hateshuvah 9 [blemishes the mind]; Mamarim Haketzarim p. 359; Tocheches Chaim [Falagi] p. 6 in name of Ramak; See Igros Kodesh 16:272 that acting with modesty strengthens the memory]
[241] Brought in Piskeiy Teshuvos 2 footnote 4
[242] Shulchan Hatahor “Tznius” chapter 4; This was the ruling of Harav Avraham Hirsh Hakohen, father of Rav Asher Lemel Hakohen, Rav of Anash Beitar Ilit.
[243] Reply of Rav Eli Landa regarding Chabad custom: “There is no issue to sleep with socks. On the contrary, the elderly Rav of Kefar Chabad, Harav Gorelik, was accustomed to specifically sleep with socks for reasons of Tznius. However, not everyone is accustomed to do so.”
[244] See above regarding Rav Avraham Hirsh Hakohen, and Rav S.Z. Gorelik
[245] Chassidim Harishonim 1:92
[246] Chida in Avodas Hakodesh Tziporen Shamir 7:112; Piskeiy Teshuvos 239:14
[247] See Kama 3:9-10. Michaber 3:6; Omitted in Basra
[248] Custom of many; Heard from Harav Eliyahu Landa; Harav A.L. Kohen
[249] This is the traditional ruling regarding all matters that are not Halachically based, that one cannot enforce their practice upon others.
[250] Rav Eliyahu Landa and Rav Kohen ibid
The reason: As even customs that have no written source are customarily respected, such as the custom of pregnant woman not to enter a cemetery [see Minchas Yitzchak 10:42; Nitei Gavriel Aveilus 2:84-4; Our Sefer on Rosh Hashanah Supplement “Visiting a cemetery” Halacha 22]; or the custom not to step over a child, or not to allow a child to look in the mirror until he grows teeth. [see Beir Moshe 36]; or the custom not to have two people dress a child or not to place a candle on the floor. [Rav Eliyahu Landa]
[251] Chupas Eliyahu Raba Shaar Gimel; Sefer Shemiras Haguf Vihanefesh [Lerner] 25
[252] Admur Basra and Kama 1:6 [See also Hilchos Shemiras Haguf Vihanefesh 5]; Gittin 70a; Lechem Chamudos Brachos 9:69; Ateres Zikeinim 1:2; See M”A 1:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 25:2
[253] Kama 1:6; Gittin 70a
[254] Kama ibid
[255] Basra ibid
[256] Admur Kama 4:4
Basra 4:2: Upon sleeping the G-dly soul ascends from the body and a spirit of impurity then resides on the body. When the soul returns to the body the impurity leaves the entire body and remains only on the hands.
When at night does the evil spirit reside on the body? Some write that the evil spirit only resides on one’s body if he is sleeping by midnight. Hence if he awoke before midnight or went to sleep after midnight the below mentioned restrictions would not apply. [Divrei Shalom 48, grandson of Rashash in name of Rashash, brought in Kaf Hachaim 4:4 and 52; Shulchan Hatahor 4:10] Practically the Poskim do not differentiate in this matter and the restrictions apply in all cases that one slept at night. [Piskeiy Teshuvos 1:6]
Other Opinions regarding Ruach Raah: Some rule that today there is no more Ruach Raah and hence one is not required to wash his hands three times in the morning. [See Lechem Mishnah in his explanation of Rambam Hilchos Shevisas Asor 3:2; Rashal in Yam Shel Shlomo Chulin 88; Mahram Chaviv Yuma 44b]
[257] Kama 4:16; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:26
[258] Other Opinions: Some say he was only careful not to sleep during the day. [Rama 4:16] Some say he was only careful not to sleep after midnight. [See Kaf Hachaim 4:57]
[259] Devash Lifi of Chida Mareches Yud 18; Shemiras Hanefesh 287; Sefer Shemiras Haguf Vihanefesh [Lerner] 149
[260] See Shabbos 151b; Admur Hilchos Shemiras Haguf Vihanefesh Halacha 6“It is forbidden to sleep alone in a house (at night) and whoever sleeps alone in a home (at night) is grasped by Lilis”; Sdei Chemed Mareches Shin 85; Kaf Hachaim O.C. 239:17; Y.D. 116:49; Darkei Teshuvah 116:66-69; Piskeiy Teshuvos 239:10; Sefer Shemiras Haguf Vihanefesh [Lerner] 114:1-9
[261] Admur ibid; Rav Chanina in Shabbos 151b; M”A 239:7; Kneses Hagedola 116:39; Peri Chadash 116:9; Beis Lechem Yehuda 116:9; Chochmas Adam 68:4; M”B 239:9; Shaar Hatziyon 339:17; Sdei Chemed Mareches Shin 85; Kitzur SHU”A 33:7; Kaf Hachaim O.C. 239:17; Y.D. 116:49; Semag Asei 79; Rif; Rosh; Tochachas Chaim 1:4; See Sefer Shemiras Haguf Vihanefesh [Lerner] 114 footnote 1 in length
[262] Binyan Olam Y.D. 62; Imreiy Yaakov Likkutim 10:11; Sefer Shemiras Haguf Vihanefesh [Lerner] 114:7
[263] Tziporen Shamir of Chida 107; Kaf Hachaim 116:49; Imreiy Yaakov 10:27
[264] Peri Chadash 116:9; Yerushalmi Shabbos 3:6; Kaf Hachaim 116:102
[265] Shaar Hatziyon 339:17; Kaf Hachaim O.C. 239:17; See however Ashel Avraham Butchach who leaves this matter in question; Sefer Shemiras Haguf Vihanefesh [Lerner] 114:3
[266] Piskeiy Teshuvos ibid
[267] Ohalecha Biamsecha 12:16
[268] Ohalecha Biamsecha 12:16
[269] Admur ibid “Balayla” in parentheses twice; Kuntrus Achron 2; Rosh Shabbos 23:13; Rif Shabbos 65b; Yerushalmi Shabbos 2:6; Peri Chadash 116:9; Machatzis Hashekel 239:7; M”B 239:9; Sdei Chemed ibid; Kaf Hachaim O.C. 239:17; Imreiy Yaakov 10:26
Other opinions: Some Poskim rule that the restriction against sleeping alone applies likewise during the day. [Ruach Chaim 239] This is likewise the ruling of the Zohar regarding a lone home that the restriction applies even during daytime. [Zohar ibid, brought in Kaf Hachaim O.C. 239:17 and Y.D. Ibid]
[270] Admur ibid Kuntrus Achron 2 “Specifically in a dark room is there an issue”; Peri Chadash 116:9; Yerushalmi Shabbos 2:6; Pnei Moshe ibid; Mizmor Ledavid p. 111b; Ashel Avraham Butchach based on Brachos 43b; Daas Torah 239; Poskim in Darkei Teshuvah Y.D. 116:66; Sdei Chemed ibid; Kaf Hachaim O.C. 239:17 and Y.D. Ibid; Doveiv Meisharim 1:79; Betzel Hachochmah 4:76; Beir Moshe 3:45; Az Nidbaru 6:50; Orchos Rabbeinu 1:98 in name of Chazon Ish and Steipler; Imreiy Yaakov 10:26; Piskeiy Teshuvos ibid; So rule regarding the prosecution of the Satan that it only applies to a dark room: Peri Chadash 116:9; Yerushalmi Shabbos 3:6; Kaf Hachaim 116:102; Sefer Shemiras Haguf Vihanefesh [Lerner] 114:5
Other opinions: Some Poskim rule that the restriction against sleeping alone applies likewise during the day. [Ruach Chaim 239] According to this opinion, the restriction should apply even if there is light in the room. Likewise, according to the Zohar who prohibits a lone home even during daytime, the prohibition should apply even if a light is left on. [Doveiv Meisharim ibid, however, see Ashel Avraham ibid]
[271] Ashel Avraham ibid; Kaf Hachaim O.C. 239:17
[272] Binyan Olam Y.D. 62; Sefer Shemiras Haguf Vihanefesh [Lerner] 114:9
[273] See Sdei Chemed ibid; Kaf Hachaim ibid; Doveiv Meisharim 1:79; Chelkas Yaakov 1:57; Piskeiy Teshuvos ibid; Imreiy Yaakov 10:25
[274] Parshas Tazria p. 45
[275] Binyan Olam Y.D. 62; Ohalecha Beamasecha 12:16; Piskeiy Teshuvos ibid
[276] Tziporen Shamir 107
[277] Kaf Hachaim Y.D. ibid as is implication of all Poskim who write the restriction applies to even a room within the home
[278] Sdei Chemed ibid
[279] Kaf Hachaim O.C. 239:17
[280] See Sdei Chemed ibid
[281] M”A 239:7 in name of Maharil; Likkutim in end of Drashos Maharil; Kneses Hagedola ibid; Aruch Hashulchan; M”B 239:9; Shaar Hatziyon 239:7; Sdei Chemed ibid; Kaf Hachaim O.C. 239:17; See Imreiy Yaakov 10:25 Biurim “Veassur”
[282] Maharil ibid that so he would do
[283] Yifei Laleiv p. 173 in name of Sefer Haosiyos by Rav Moshe Ashkenazi; Ruach Chaim 239; Opinion brought in Sdei Chemed ibid
[284] Shaar Hatziyon 339:17; Aruch Hashulchan; See Darkei Teshuvah 116:66 in name of Ruach Chaim; Imreiy Yaakov 10:25
[285] Shaar Hatziyon 339:17
[286] Chelkas Yaakov 1:57; Shearim Hametzuyanim Behalacha 71:2; Sefer Shemiras Haguf Vihanefesh [Lerner] 114:2
[287] Orchos Rabbeinu 3:227; Piskeiy Teshuvos ibid
[288] Shaar Hatziyon 339:17; Devar Halacha 14:10 footnote 22 in name of Rav Chaim Zonenfeld; See Imreiy Yaakov 10:25 and Biurim; Nitei Gavriel Yichud 30:2; Sefer Shemiras Haguf Vihanefesh [Lerner] 114:4
[289] Divrei Malkiel 4:102; Chazon Ish E.H. 34:2; Devar Halacha 14:10 footnote 22; Imreiy Yaakov 10:25 and Biurim there
[290] Igros Moshe 4:65-19; Chelkas Yaakov 2:17; Minchas Ish 15:11
[291] Kaf Hachaim O.C. 239:17; See Sefer Shemiras Haguf Vihanefesh [Lerner] 114:6
Other opinions: Some Poskim permit sleeping alone in a home or room that contains a Mezuzah. [Ashel Avraham Butchach, brought in Darkei Teshuvah; Imreiy Yaakov 10:25]
[292] Maaseh Rav 221; Doveiv Meisharim 1:79; Piskeiy Teshuvos 239:10; Imreiy Yaakov 10 Biurim; Sefer Shemiras Haguf Vihanefesh [Lerner] 114:8
Other opinions: Some Poskim are stringent even in a Sukkah to not sleep alone. [Nimukei Hagriv on Rambam Rotzeiach 12:4]
[293] See Sefer Shemiras Hanefesh; Encyclopedia Hilchatit Refuit “Ishun” Vil. 6p. 264
[294] Regarding saying a before blessing prior to smoking: M”A 210:9 [Tzaruch Iyun] Mor Uketzia 210 [no]; P”M 210 A”A 9 [no]; Chasam Sofer on O.C. 210; Regarding lighting a cigarette from a non-Kosher candle: Peri Chadash Y.D. 108; Machazik Bracha 210, Masas Moshe Y.D. 4; Chasam Sofer on O.C. 210; Regarding if one may light it from a Shul’s candle and smoke in Shul: Shaareiy Teshuvah 154:20; Regarding smoking on Yom Tov: P”M 511 and Pnei Yehoshua Shabbos 39; M”E 599:1; Shaareiy Teshuvah 511:5 in name of Machazik Bracha; Sefer Haminhagim p. 117 [English]; Igros Kodesh Rebbe Rayatz 4:132; 6:429; Otzer Minhagei Chabad p. 53; regarding smoking on a fast day; Shaareiy Teshuvah 210:9 regarding various of the above issues; Regarding smoking on Pesach: Admur 467:24
[295] Machaneh Efraim and Rabanan Keshishaiy [Shaareiy Teshuvah 210:9] The Baal Shem Tov; The Rebbe Rashab smoked, as brought in his Igros Kodesh and Toras Menachem 1:6
[296] M”A 210:9
[297] P”M 210 A”A 9; P”M 511 M”Z 2; Pnei Yehoshua Shabbos 39; Shaareiy Teshuvah 210:9; Levushei Mordechai Basra 105; Zecher Yehosef 198
[298] Amudei Or 29; Mishneh Berurah in Likkutei Imrim 13 and Zechor Lemiryam 10:28; Toras Habayis 4; Hashabit 3:134; Tzitz Eliezer 15:39; 17:21-22; Beir Moshe 6:160-9; Shevet Hakehasi 1:332; Shevet Halevi 10:295; Teshuvos Vehanhagos 3:354; Dibros Eliyahu 6:105; Halichos Olam 1:266; Minchas Shlomo 2:58; Nishmas Avraham 240:1; Yechaveh Daas 5:181 and Halichos Olam 1 Vayikra; Rav Bentzion Aba Shaul Chochma Umussar p. 221; Asei Lecha Rav 1:42; 2:1; 3:18; 7:67; 9:28; Rivivos Efraim 8:586; Rav SZ”A in Minchas Shlomo 2:58-6; Poskim in Encyclopedia ibid footnote 94
[299] The reason: As one is obligated to guard his life from health hazards. [Admur Shemiras Guf Vinefesh; Michaber 427:9-10; Rambam Rotzeiach 11:5 ] This is a Biblical obligation. [Aruch Hashulchan 427:8]
[300] Chofetz Chaim in Kuntrus Likkutei Imrim chapter 13
[301] Devar Shmuel 156; Igros Moshe Y.D. 2:49; [see also C.M. 2:18, 76]; Rav Elyashiv in Kovetz Am Torah 2:3 and Koveitz Teshuvos 219; Az Nidbaru 9:65; Mishneh Halachos 9:161; Beis Avi 4:9-3; Rav SZ”A in Nishmas Avraham O.C. 511; See Yalkut Yosef Kibud Av 2:55; 3:216-12; Poskim in Encyclopedia ibid footnote 99; See Shevet Halevi 10:295
[302] The reason: As any matter which the public is accustomed to doing, even if dangerous, Hashem guards and saves them. [Shabbos 129; Nida 31; Igros Moshe ibid]
[303] Dibros Eliyahu 127
[304] The reason: As whoever knowingly transgresses a Biblical command is invalid as a witness. [Michaber C.M. 34:1-3; Sanhedrin 24] Now, although one who does a transgression due to ignorance of the prohibition involved is not invalid for testimony [Rama 34:4] nevertheless, regarding smoking, everybody knows that it is dangerous for one’s health
[305] Mishneh Halachos 9:161; See Yalkut Yosef Kibud Av 2:55-56
[306] Rav Moshe Feinstein in Asia 37 p. 32-32
[307] Rav Moshe Feinstein in Asia 37 p. 32-32 that he is “Mazik Beyadayim”
[308] Rav Elyashiv in Kovetz Am Torah 2:3
The reason: As it is not a constant damage, and by a non-constant damage a neighbor cannot protest. [Rama C.M. 155:37]
[309] See Admur Hilchos Nizkeiy Mamon 7 that if he is causing damage to another and cannot be stopped otherwise, one may be Moser him.
[310] Rav Moshe Feinstein in Asia 37 p. 32-32; Radbaz 1:551 regarding an unhealthy smell
The reason: As it is forbidden for one to create a bothersome smell to his neighbor even from one’s own home. [Michaber C.M. 155:36-37] There is likewise no Chazakah regarding such damage. [Beir Heiytiv C.M. 155:45]
[311] Rav Elyashiv in Kovetz Am Torah 2:3
The reason: As it is not a constant damage, and by a non-constant damage a neighbor cannot protest. [Rama C.M. 155:37]
[312] See Shaareiy Teshuvah 154:20; Ben Ish Chaiy Vayikra 5; Kaf Hachaim 151:10; Yechaveh Daas 2:17; Yaskil Avdi 8:24-7
[313] Shaareiy Teshuvah 154:20
[314] Shaareiy Teshuvah 154:20
[315] Rav Moshe Feinstein in Asia 37 p. 32-32
[316] Igros Moshe Y.D. 2:49
[317] Igros Kodesh [Heichal Menachem] p. 97; Answer of Rebbe by dollars;
[318] Igros Kodesh [Heichal Menachem] p. 98
[319] Answer to a certain woman named Ziva Pash from Kibbutz Ayin Hanatziv
[320] Igros Kodesh [Heichal Menachem] p. 98; Answer of Rebbe by dollars; Sichos Kodesh 5738:1-5 in Hosafos
[321] Michaber 170:1; Y.D. 246:17; Brachos 53a; Rashi ibid; Pirkei Derebbe Eliezer 52;
[322] M”B 230:7; Piskeiy Teshuvos 230: 5
[323] See Kaf Hachaim 230:20; Minhagei Chasam Sofer 1:46
[324] Kaf Hachaim 230:20; Minhagei Chasam Sofer 1:46; Custom of Rebbe Rashab, as transmitted by Rav Yaakov Landau
[325] Michaber Y.D. 246:17; Tur 246; Rambam Talmud Torah 4:9; Brachos 53a; Rashi ibid; Pirkei Derebbe Eliezer 52;
[326] Shach 246:16; Perisha 246:36
[327] Taz 246:6
[328] Michaber 170:1
[329] See Sefer Itush Behalacha
[330] Rav Mondshine in Kefar Chabad magazine 1028 p. 16, in name of Rav Yaakov Landa, that he is almost positive that so demonstrated the Rebbe Rashab
[331] Custom mentioned in Mishneh Halachos 12:137; Custom mentioned by Rebbe Rashab, brought by Rav Eli Landa in Heraos Ubiurim Kefar Chabad Vol. 229 p. 94 and by Rav Mondshine in Kefar Chabad magazine 1028 p. 16, in name of Rav Yaakov Landa, and in name of Rebbe and Rebbe Rayatz; Ein Lamo Michshol 3:6; The custom of my mother’s family [i.e. the mother of the author and both her parents] was to pull at the right earlobe after sneezing. They were from Cairo, and descended from Rav Yehoshua Avraham Crispin, the chief Rabbi of Izhmir.
[332] So told the Rebbe Rashab to Rav Yaakov Landa, and so was the personal custom of the Rebbe Rashab [Rav Eli Landa ibid in Hearos Ubiurim ibid; Rav Mondshine in Kefar Chabad ibid]
[333] Rav Yehoshua Mondshine in Kefar Chabad magazine 1028 p. 16 in name of Reb Shlomo Chaskind that so he was told by the Rebbe in name of the Rebbe Rayatz
[334] M”A 230:6; Rashal in Yam Shel Shlomo 8:64; Shelah Shaar Haosiyos Os Hei; Sifra Detzeniusa Parshas Terumah p. 174; Taamei Haminhagim 706 in name of Zechor Leavraham 2:20
[335] Kaf Hachaim 230:20; Minhagei Chasam Sofer 1:46; Custom of Rebbe Rashab, as transmitted by Rav Yaakov Landau
[336] Otzer Minhagei Yeshurun 39, p. 92; So told the Rebbe Rashab to Rav Yaakov Landa that so is the widespread custom, even though the Rebbe Rashab later negated it
[337] Mishneh Halachos 12:137 “This is not a Jewish custom, and is certainly not a custom of meticulous Jews [i.e. Vasikin]…to recite ”Bless you” after a sneeze we have heard of, however what does this have to do with pulling at the ear, and one should not do so due to it being the ways of the gentiles”
[338] See Rama Y.D. 177:1; Admur 301:33; Mishneh Shabbos 67a; See Rama Y.D. 178:1 “This is only forbidden if the clothing of the gentiles are worn by them for sake of frivolity [pritzus] or it is a gentile custom that has no logic behind it, as in such a case there is room to suspect that the custom derives from the Emorite customs, and that it derive from practices of idolatry passed down from their forefathers.”; Maharik 88; See Kapos Temarim Yuma 831 and Chavos Yair 234 that Darkei Emori applies towards practices that the gentiles developed as a result of idolatry, that they believed that these actions invoke their G-ds to give assistance. See also Ran on Shabbos 67a; See Admur 301:33 “Any medical treatment that works in accordance to Segulah [i.e. supernatural causes] rather than natural cause and effect [i.e. scientifically based] does not contain the prohibition of Darkei Emori so long as it is recognizable [to the onlookers] that it’s intent is for the sake of healing”; See Igros Moshe E.H. 2:13; Y.D. 4:11-4; O.C. 5:11-4
[339] See Hagahos Maimanis Avoda Zara 11:1 in name of Yireim 313; Beis Yosef Y.D. 178; Sheiris Yaakov 12; Darkei Teshuvah Y.D. 179:30; Rashba 1:167; 825; 2:281; Halef Lecha Shlomo Y.D. 115; Talumos Leiv 3:57-3
[340] Heraos Ubiurim Kefar Chabad Vol. 229 p. 94 in name of Rav Eli Landa, in name of his father Rav Yaakov Landa, in name of the Rebbe Rashab; See also Rav Yehoshua Mondshine in Kefar Chabad magazine 1028 p. 16, in name of Rav Yaakov Landa, in name of the Rebbe Rashab
[341] Rav Yehoshua Mondshine in Kefar Chabad magazine 1028 p. 16 in name of Reb Shlomo Chaskind that so he was told by the Rebbe to be the custom of the Rebbe Rayatz
[342] Biography of Reb Yankel Lipskier Teshurah of Yankel Shmuckler Bar Mitzvah p. 99
[343] Rav Yitzchak Yehuda Rosen in article printed in Hamodia Torani 045
[344] See Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo 16:4
[345] Kol Bo 118; Chulin 81b; Peri Chadash Y.D. 116:9; Elya Raba 3:10; Reb Akiva Eiger O.C. 156; Kaf Hachaim 170:82; 3:26; Likkutei Maharich; Sefer Shemiras Haguf Vihanefesh [Lerner] 252
[346] See also Admur Kama 3:16; Basra ibid omits this entire discussion and simply implies that smooth earthenware may be used.
[347] See Kaf Hachaim 116:197
[348] Bnei Yissachar Mamarei Chodesh Tishreiy; Shemiras Hanefesh 253
[349] Tosafus Sanhedrin 63b; Shemira Meialya143
[350] Sefer Chassidim 637; Shemiras Hanefesh 252; Kaf Hachaim 116:197
[351] Sefer Chassidim 486; Shemiras Hanefesh 127; Kaf Hachaim 116:175; Sefer Shemiras Haguf Vihanefesh [Lerner] 144:2
[352] Admur Shemiras Guf Vinefesh Halacha 12; Birkeiy Yosef 116:5; Tziporen Shamir 191; Kitzur SHU”A 33:14; Kaf Hachaim 116:104; Imreiy Yaakov 10:44; Sefer Shemiras Haguf Vihanefesh [Lerner] 225:2
[353] Admur ibid; Kesubos 8b; Chesed Lealafim 116:11
Cursing a Gentile: It is implied from the Poskim that this prohibition does not apply against a Gentile. [See Sefer Chassidim 638; Kaf Hachaim 116:191; Michaber C.M. 27:1]
[354] Michaber C.M. 27:1
[355] Admur ibid; Peri Chadash 116:9; See Moed Katan 18a; Sanhedrin 102a
[356] Birkeiy Yosef 116:5; Tziporen Shamir 191; Kaf Hachaim 116:104
[357] Rashi Sanhedrin 49a; Shemiras Hanefesh 228; Kaf Hachaim 116:104; Sefer Shemiras Haguf Vihanefesh [Lerner] 225:4
[358] Tumim C.M. 27:2; Imreiy Yaakov 10:43
[359] Tziporen Shamir 188; Hakdamas Hazohar p. 14 that one who does so is cursed; Kaf Hachaim 116:105-106; Sefer Shemiras Haguf Vihanefesh [Lerner] 225:4
[360] Sefer Chassidim 638 Shemiras Hanefesh 229; Kaf Hachaim 116:191; Sefer Shemiras Haguf Vihanefesh [Lerner] 225:5
[361] Rama 376:2; See Brachos 19a; 60a; Sefer Shemiras Haguf Vihanefesh [Lerner] 225:1 footnote 1 in length
[362] Rama 376:2
[363] Sefer Chassidim 718; Yosef Ometz p. 324 in name of Rabbeinu Yerucham; Sefarim in Nitei Gavriel 1:1; See Michaber 335:7 regarding collecting debts and paying loans
[364] Seder Viduy of Ramban, printed in Darkei Chesed p. 256
[365] Chochmas Adam 151:11
[366] Igros Kodesh 4:373 that so was said in past; Heard from Rav Groner in name of the previous Rebbe
[367] See Igros Kodesh ibid; The Rebbe wrote a will sometime in 1987; Heard from Rav Groner
[368] See Kochavei Yitzchak 1:22; Igros Moshe O.C. 2:111; Yechaveh Daas 3:85
[369] Sefer Chassidim 479; See Rama C.M. 420:38
[370] Kav Hayashar 1
[371] Darkei Chaim Veshalom 220
[372] Rama C.M. 422:1; Bava Kama 93a; Gittin 7a; Brachos 55a; Rosh Hashanah 16b; Tosafus Gittin 7a; Ritva Rosh Hashanah 16b; Sefer Chassidim 76; Aruch Hashulchan 422:3; Kitzur Shulchan Aruch 29:14; Sefer Shemiras Haguf Vihanefesh [Lerner] 231; Yalkut Yosef 280
[373] Opinion in Rama ibid; Ran on Rosh Hashanah ibid; Aruch Hashulchan ibid that no one argues on this
[374] Aruch Hashulchan 422:3
[375] Sefer Chassidim 76
[376] Miseches Semachos 2; Shemiras Hanefesh 146; Kitzur SHU”A 165:7; Chidushei Rebbe Akiva Eiger Y.D. 240:20; Kaf Hachaim 116:185; Sefer Shemiras Haguf Vihanefesh [Lerner] 230:1
[377] Sanhedrin 104b; Shemiras Hanefesh 231; Kaf Hachaim 116:193; Sefer Shemiras Haguf Vihanefesh [Lerner] 225:3
[378] Kaf Hachaim ibid
[379] Tziporen Shamir 171; Kaf Hachaim 116:158
[380] Rav Alshich Parshas Vayigash; Ramban Parshas Vayigash; Shemiras Hanefesh 43; Kaf Hachaim 116:158; Sefer Shemiras Haguf Vihanefesh [Lerner] 233:1
[381] Tziporen Shamir 171; Kaf Hachaim 116:158; See Michaber 402:12, brought next
[382] Michaber 402:12; Based on story of Rebbe Chiya in Moed Katan, brought in Taz 402:8
[383] Gilyon Maharsha 402
[384] Rama 402:12; Maryu 13; See Nitei Gavriel 128:5
Chol Hamoed and Purim: Some Poskim rule that if the death occurred on Chol Hamoed, it is forbidden to notify even the sons, as this will prevent them from fulfilling the Biblical command of Simchas Yom Tov. [Panim Meiros 2:191; Pischeiy Teshuvah 402:2; Birkeiy Yosef 402] The same applies with Purim. [ibid]
[385] See Sefer Chassidim 802; Mishnas Yaakov 3:402; Nitei Gavriel 128:9
[386] Michaber ibid
The reason: As the verse states “Midvar Sheker Tirchak. [Michaber ibid]
[387] Taz Y.D. 402:8
[388] Ramban Vayeitzei 31
[389] Divrei Malkiel 5:103; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:2
[390] Admur Hilchos Shemiras Haguf V’Nefesh 5; Gittin 70a; Shabbos 129b “There are five things that if a person does them, he is closer to death than to life and they are the following…”; Peri Chadash Y.D. 116:9; Aruch Hashulchan O.C. 179:9; Y.D. 116:15; Darkei Teshuvah 116:178; Kaf Hachaim O.C. 170:2; Y.D. 116:89; Sefer Shemiras Haguf Vihanefesh [Lerner] 25:2
[391] Rashi Shabbos ibid; Kaf Hachaim 116:89; Imreiy Yaakov 10:21
[392] Shabbos 129b; Kaf Hachaim 116:89
[393] Admur Basra and Kama 1:6 [See also Hilchos Shemiras Haguf Vihanefesh 5]; Gittin 70a; Lechem Chamudos Brachos 9:69; Ateres Zikeinim 1:2; See M”A 1:3
[394] Kama 1:6; Gittin 70a
[395] Kama ibid
[396] Basra ibid
[397] Kesubos 111a; Sefer Shemiras Haguf Vihanefesh [Lerner] 264 [Vol. 2 p. 755]
[398] Chupas Eliyahu Raba Shaar Gimel; Sefer Shemiras Haguf Vihanefesh [Lerner] 25
[399] Yerushalmi Shabbos 4:6; Kisei Eliyahu 3; Aruch Hashulchan 116:23; Kaf Hachaim 116:46
[400] Sotah 38b; Kav Hayashar 26 in name of Zohar that whoever eats from his bread can die or fall sick; Sefer Shemiras Haguf Vihanefesh [Lerner] 260
[401] Peri Chadash 116:9; Yerushalmi Beitza 1:7; Kaf Hachaim 116:101; Sefer Shemiras Haguf Vihanefesh [Lerner] 119:2
[402] Kitzur SHU”A 32:22
[403] See Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo 16; Darkei Teshuvah 179:23 in name of Shaar Shlomo 47
[404] Admur 156:2; Michaber 156:1; Midrash Raba Matos 22a; Sefer Shemiras Haguf Vihanefesh [Lerner] 226:2
[405] See Kneses Hagedola C.M. 87:20; Divrei Geonim 103; Kerem Shlomo Y.D. 116; Sefer Shemiras Haguf Vihanefesh [Lerner] 226:3-4
[406] Sefer Chassidim 416; Sefer Shemiras Haguf Vihanefesh [Lerner] 226:5
[407] Kiddushin 29a
[408] Kiddushin 30b
[409] Rashi Kiddushin 29a
[410] Binyan Tziyon 125
Leave A Comment?
You must be logged in to post a comment.