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A. Not to step on a table that contains or is designated for Sefarim:[1] [Sefer Chassidim/Achronim]
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.
B. Not to step on an eating table:[2] [Sefer Chassidim/Achronim]
Some Poskim rule that there is danger to step on an eating table.
C. Passing a child over a table: [Sichas Nashim/Tradition of some-No Source]
Many of the populace are accustomed not to pass a child over a table.[3] There is no known source for this custom in any Jewish literature, and it certainly does not derive from the Talmud or Poskim.[4]
The Halachic debate: Some Poskim[5] would negate the above practice, claiming that doing so transgresses Darkei Emori being that it has no logical reason or source behind it, and therefore one is to avoid doing so. Likewise, it may transgress Lo Sinacheish. However, other Poskim[6] would rule that its practice does not involve Darkei Emori. Furthermore, some Poskim[7] rule that it is permitted and even praiseworthy for one to believe in superstitions that the general populace believes in even if it has no source in Sefarim and the words of our sages, as the prohibition of Lo Sinacheish only applies when one verbalizes the superstition.
Practical ruling: This adherence is not an established Chabad custom, and many amongst Anash are not particular in it.[8] Accordingly, one who does not have such a tradition should not adapt it due to the above Halachic issues surrounding it. Nonetheless, those who received such a tradition may continue doing so.
D. Sitting at the corner of a table: [Sichas Nashim/Tradition of some-No Source]
Many of the populace are accustomed for single men and women not to sit by the corner of a table as doing so prevents one from finding a Zivug.[9] There is no known source for this custom in any Jewish literature, and it certainly does not derive from the Talmud or Poskim.[10]
The Halachic debate: Some Poskim[11] would negate the above practice, claiming that doing so transgresses Darkei Emori being that it has no logical reason or source behind it, and therefore one is to avoid doing so. Likewise, it may transgress Lo Sinacheish. However, other Poskim[12] would rule that its practice does not involve Darkei Emori. Furthermore, some Poskim[13] rule that it is permitted and even praiseworthy for one to believe in superstitions that the general populace believes in even if it has no source in Sefarim and the words of our sages, as the prohibition of Lo Sinacheish only applies when one verbalizes the superstition.
Practical ruling: This adherence is not an established Chabad custom, and many amongst Anash are not particular in it.[14] Accordingly, one who does not have such a tradition should not adapt it due to the above Halachic issues surrounding it. Nonetheless, those who received such a tradition may continue doing so.
A. Not to recite it on one’s hand:[15] [Achronim]
A person is to be aware not to recite Tachanun and perform Nefilas Apayim on the palm of one’s hand due to danger, as one’s sins are written on one’s palm. Rather, it is to be performed over one’s arm.
B. Nighttime:[16] [Rishonim/Shulchan Aruch/Shulchan Aruch Harav/Kabbalah/Achronim]
A person is not to perform Nefilas Apayim at night due to reasons known to the Kabbalists [as nighttime is a time of severities and doing so causes an increase in severities[17]].[18] Nonetheless, it may be performed during Bein Hashmashos, after sunset.[19] [Some however are stringent not to do so past sunset, and hence due to this some communities are accustomed not to say Tachanun at all after the Mincha prayer being that it is prayed close to night.[20]] The custom, however, is to permit doing so by Selichos that are recited by Ashmuros Haboker even though it is still prior to daybreak, [and some permit doing so starting from after midnight[21]].[22] Nonetheless, others are particular to only do so after daybreak, and they hence lengthen the Selichos until after daybreak.[23]
C. House of Avel:[24] [Rishonim/Shulchan Aruch/Shulchan Aruch Harav/Kabbalah/Achronim]
Tachanun is omitted in the house of an Avel throughout the seven days of Shiva. According to some opinions, this is done in order not to increase in judgment.[25]
D. Saying Ledavid Eilecha Hashem Nafshi Esa:[26] [Shulchan Aruch Harav/Achronim]
One who recites the Psalm of “Ledavid Eilecha Hashem Nafshi Esa” [Psalm 25] during Tachanun without concentration[27] causes that he leave the world before his time.[28] Accordingly, although based on Kabbalah[29] one is to recite it during Tachanun [as this Psalm is the main prayer of Tachanun, and it was authored for this purpose[30]] nevertheless, due to the danger of reciting it without concentration, in these provinces they refrain from saying it, and rather say the prayer of “Rachum Vechanun…Keil Apecha…”.[31] [Practically, in the Siddur Admur recorded this Psalm to be recited during Tachanun and so is the Chabad custom.[32] From the above it is understood that one must have extra concentration upon reciting this Psalm. The custom of Sephardic Jewry is to recite this Psalm during Tachanun while sitting down[33], although without placing their head down over their arm, due to the above danger.[34] Nevertheless, even they must have extra concentration upon saying this Psalm.[35]]
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Summary: The Chabad custom is to recite the Psalm of Ledavid Eilecha during Tachanun with the head over the arm. It must be recited with extreme concentration. |
| The mystical meaning of the Psalm:[36]
The Psalm of Ledavid Eilecha represents the service of Mesirus Nefesh, to give up one’s life for G-d. It represents the descent of the soul into the depths of impurity, into the clamps of death, in order to remove from there the Divine sparks. One who merits performing Nefilas Apayim properly receives great reward, and his enemies fall before him.
Gehenom: Some Poskim[37] rule that one who says this Psalm every single day will not see the face of purgatory.
Story of Rebbe Eliezer and the power of Tachanun:[38] Rebbe Eliezer Ben Hurkanis and the Sages once had a dispute whether a certain oven can contract impurity, Rebbe Eliezer held it does not contract impurity while the Sages held that it does. The Sages attacked the position of Rebbe Eliezer with various proofs and Rebbe Eliezer answered each one of these attacks. Rebbe Eliezer concluded that if my position is correct the carob tree will prove it, and the carob tree proceeded to move from its place 100 Ama. The Sages replied that one cannot bring a proof from a carob tree. Rebbe Eliezer continued and said, if my position is correct let the channel of water prove it to you, and the channel of water began to flow the opposite direction. The Sages replied that one cannot bring a proof from a channel of water. Rebbe Eliezer continued and said, if my position is correct let the walls of the Beis Midrash prove it to you, and the walls of the Beis Midrash began to collapse. Rebbe Yehoshua admonished the walls and stated that this is a personal debate amongst Torah Sages regarding a Torah law and you [i.e. the walls] have no business getting involved. The walls stopped falling in honor of Rebbe Yehoshua but remained in a slanted position in honor of Rebbe Eliezer. Rebbe Eliezer continued and said, if my position is correct let the Heavens attest to it and a Heavenly voice proclaimed, “What business do you have arguing with Rebbe Eliezer of whom the law is ruled according to his opinion in all places”. Rebbe Yehoshua stood on his feet [and shouted back to the heavenly voice] “The Torah is not in the hands of Heaven”. Eliyahu Hanavi stated that at that point Hashem smiled and said, “My children have overpowered me.” That day, they took all the Taharos that were baked in the ovens which Rebbe Eliezer purified and burnt them. In addition, the Sages placed Rebbe Eliezer in excommunication. [The Gemara goes on to tell over how Rebbe Eliezer was informed of his excommunication, and the tremendous damage that was caused to the world as a result of Rebbe Eliezer’s pain.] Rabban Gamliel was the head of the Sanhedrin at that time [and oversaw the excommunication]. Rabban Gamliel’s sister was the wife of Rebbe Eliezer. From the time that this story occurred she would prevent her husband, Rebbe Eliezer, from praying Tachanun, [as doing so would certainly bring Divine retribution against her brother, Rabban Gamliel]. One day, because she thought it was Rosh Chodesh, she did not prevent her husband from saying Tachanun and he said it. As soon as she found out, she told her husband to get up as her brother, Rabban Gamliel, was certainly killed by his prayer. A proclamation was soon heard in the city that Rabban Gamliel passed away. |
Taxes:[39] [Talmud/Achronim]
One should not evade paying taxes as one is taking a chance of getting caught and having all of these things confiscated. This is aside for the Halachic discussion if doing so is considered stealing.[40]
A. Tallis Friday night:[41] [Achronim/Rebbe]
According to some Poskim[42] it is a danger to wear a Tallis Gadol by the Davening of Friday night, and hence a Chazan is to avoid it under all circumstances.
B. Saying the morning blessings without Tallis and Tefillin:[43] [Achronim]
Some write that saying the morning blessings without wearing Tallis and Tefillin brings poverty. [The Chabad custom is to recite the morning blessings specifically at home, without Tallis and Tefillin.]
C. Folding ones Tallis on Motzei Shabbos:[44] [Shulchan Aruch Harav/Achronim]
One is to fold his Tallis on Motzei Shabbos[45] [immediately upon returning from Shul[46]]. [It is proper to personally fold one’s Tallis rather than give it to someone else to fold.[47] If one forgot to fold his Tallis immediately on Motzei Shabbos, then the next day prior to wearing the Tallis one is to shake it towards the ground.[48]]
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Sparks of Kabala The reason one is required to fold his Tallis immediacy after Shabbos is because the Kelipas attach themselves to the Tallis prior to it being folded, and this is a great danger.[49] This applies even during weekdays after Shacharis that one should fold his Tallis immediately after prayer rather than leaving it rolled up.
Segula for one’s wife:[50] Folding one’s Tallis on Motzei Shabbos is a Segula for one’s wife to merit long years. |
Standing for a Teacher and Torah scholar:[51] [Talmud]
It is a positive command in the Torah to stand up in front of ones Rebbe. One who does not stand for his Rebbe is called a Rasha and will not live a lengthy life and he will forget his Torah learning.
A. Eating hot bread:[52] [Talmud/Achronim]
The Talmud[53] states that one who eats wheat bread that is too hot causes damage to his teeth. Likewise, elsewhere the Talmud[54] states that one is not to eat barley bread that is too hot.
B. Bamboo Reeds:[55] [Shulchan Aruch Harav/Achronim]
One may not use bamboo reeds as a toothpick for one’s teeth.
C. A Segula for healthy teeth:[56] [Achronim]
Saying Kiddush Levana properly is a Segula for having healthy teeth. Likewise, checking the Tzitzis is a Segula for pain in the teeth.[57]
D. Marital relations:[58] [Rambam/Shulchan Aruch/Achronim]
The seed of man is the strength of his body and the light of his eyes. The more often that one releases seed, the greater the corrosion of the body and the loss of [quality of] life. Whoever overindulges in intercourse brings old age upon himself, weakens his energy, dims his eyes, and causes bad odor to dissipate from his mouth. The hair of his beard, underarms, and feet grows in abundance, and his teeth fall out.
E. Child looking at mirror before growing teeth:[59] [Sichas Nashim/Tradition of some-No Source]
Many families have a tradition that a child should not look in the mirror prior to him growing teeth. This traditional superstition does not have any known source in classic Jewish literature, and therefore is not obligatory to be followed. Nonetheless, being that these customs have traditionally been followed amongst G-d-fearing families throughout many generations, they therefore do not transgress any prohibition, and may be adapted if one wishes. While one without a family tradition in this matter is not obligated to follow this custom, he may do so if he wishes. Those who have a family tradition to beware of these matters, should respect their family tradition. If a husband does not have the tradition while the wife does, or vice versa, then it is proper for the spouse without the tradition to follow them anyways for the sake of peace.
F. Brushing your teeth:[60] [Rebbe]
“The Torah obligates that in matters of health one must consult with a doctor and obey his instructions. Now, there are two approaches to medicine, one being healing through finding a cure for a current illness, and the second being preventive medicine. It is clearly understood that preventive medicine is the ideal and most desirable any way you look at it, including cost, not to mention the fact it prevents illness and suffer r”l. In addition, it prevents needing to resort to more complex medical intervention such as surgery, which is sometimes necessary when dealing with an existing condition. In order for preventive medicine to be most beneficial, it requires one to commence prevention at the earliest possible age, beginning with vaccinations, brushing the teeth to prevent cavities, and a balanced diet etc.”
G. Uprooting teeth:[61]
According to the Talmud[62], one is not to uproot his teeth. Practically, we are no longer accustomed to being stringent in this matter as Nishtaneh Hativim [the natures have changed], although there were some Chassidim [i.e. Reb Hillel Paritcher] who were said to have been stringent in this. The Rabbeim were not stringent in this matter, and would follow doctors instructions to uproot a tooth, and so is the Rebbe’s directives.
A. Round Tefillin:[63] [Talmud]
Round Tefillin are a danger to be worn.[64] This is aside for the fact that they are invalid for the Mitzvah.
B. Hanging the Tefillin on a hook:[65] [Talmud/Shulchan Aruch/Shulchan Aruch Harav/Achronim]
It is forbidden to hang the Tefillin on a peg [hook or nail]. This applies whether one hangs it from the straps and causes the Bayis to dangle below, or one hangs it from the Bayis, and causes the straps to dangle below.[66] [One who does so is in danger, as his life hangs in balance.[67]]
Tefillin are inside bag:[68] When the Tefillin are within their bag, it is permitted to hang them. [Nonetheless, some are particular against hanging the Tallis and Tefillin even when they are in their bag, as doing so can lead to poverty can lead to poverty.[69]]
The first thought of the day sets the tone for the entire day:[70] [Achronim]
Just like the order in expression of oneself is thought, speech and action, and one’s speech is an outcome of thought, so too it is with regards to the first thought and speech that one has when he wakes up. The first thought and speech one has upon awakening sets the tone for all the thought and speech of that day. Therefore the first thought and speech that one has upon awakening is to be of matters of holiness, in order to draw this holiness into all his thought and speech of that day.
Times of day:[71] [Achronim]
There are auspicious and non-auspicious times throughout the day. Some hours are considered more prone to dangers while other hours are considered less prone to dangers, and a person must be careful to avoid the hours that are more prone to danger.
Toothpicks:[72] [Talmud/Shulchan Aruch Harav/Achronim]
One is not to use the external layer of reeds and the like as toothpicks, as when they are pressed, pieces of the reed break off from it and they can cause him damage.
Standing up for one’s Rebbe:[73] A Torah scholar who sees his Rebbe and does not stand up before him, his days are shortened, and he forgets his learning.
See “Sefer Torah”
A. Learning the laws of Aveilus:[74] [Sefer Chassidim/Achronim]
It is a widespread custom for one whose parents are alive to avoid studying the laws of mourning.[75] It is thus only studied by the community Rabbi [or potential Posek], for him to answer questions to those who ask him on this subject.[76] On the other hand, some Poskim[77] encourage the study of the laws of mourning, calling it a “Meis Mitzvah” of which it is a great Mitzvah to break the custom of abstinence and study it. Likewise, some Poskim[78] learn that the entire avoidance of studying the subject of mourning is only in public, such as in the Yeshiva, however, to study it in private is not to be avoided. Practically, one who desires to learn the subject but fears from the danger, is to Daven to Hashem prior to commencing the study that no damage occur to them. Likewise, it is to be studied discreetly without publication.[79] Certainly, Rabbanim who must rule on the laws of Aveilus are to ignore the above custom and study the laws in order to be able to give accurate rulings to those who ask them questions.[80] The Rebbe encouraged Rabbanim to write and publicize Halachos on this subject for the sake of preventing people from transgressing.[81] Some[82] write that a most opportune time to study the laws of Aveilus is in the month of Marcheshvan which lacks any Holidays, and is the month in which Sarah Imeinu died.
Studying Tractate Moed Katan: Some avoid studying the Tractate of Moed Katan due to it containing the laws of Aveilus.[83] Practically, the Poskim[84] encourage the study of this Misechta, calling it a “Meis Mitzvah” of which it is a great Mitzvah to break the custom of abstinence and study it. [Practically, the above widespread custom to avoid learning the subject of mourning only applies to the study of the practical Halachos of mourning. However, there is no widespread custom to abstain from studying the Tractate of Moed Katan, and on the contrary many communities study the entire Shas in order, without skipping any Misechta, including Moed Katan.[85] Nevertheless, some Poskim[86] rule that he should not dwell on the details of this Tractate as one would learn other tractates of Shas [i.e. Girsa and not Iyun].]
B. Not to spit while studying the laws of leprosy:[87] [Sefer Chassidim/Achronim]
A person should not spit while studying the laws of leprosy.
C. Importance of learning Torah at night:[88] [Talmud/Shulchan Aruch/Shulchan Aruch Harav/Achronim]
It is a Biblical Mitzvah and command to learn Torah both by day and night.[89] Furthermore, one must be careful in his Torah study at night even more than during the day, and one who is not careful in this, his punishment is great.[90] Any home from which words of Torah are not heard from at night, a flame consumes it.[91] Although it is a Mitzvah to learn Torah both by day and night, most of one’s wisdom is attained specifically through learning Torah at night.[92] [This is due to several factors: 1) At night one is able to learn Torah in tranquility without disturbances. 2) At night, there is a special Segula that the quality of one’s attachment to Hashem through learning Torah is greater than the quality of attachment experienced during the day’s learning.[93]]
D. Adding in Torah study from the 15th of Av and onwards:[94] [Talmud/Shulchan Aruch /Shulchan Aruch Harav/Achronim]
One who does not add in Torah learning starting from the 15th of Menachem Av and onwards [when the nights become longer] causes his days to be shortened.
E. One who sleeps in a Beis Midrash:[95] [Shulchan Aruch]
One who sleeps in a Beis Midrash causes his wisdom to be torn to pieces. [Some Poskim[96] rule that this only applies regarding one who falls asleep in middle of a Torah lesson.]
Tanach learning and Tehillim at night:[97] [Kabbalah/Achronim/Rebbe]
A. The avoidance:
Many Poskim[98] rule based on Kabala that one is not to read verses of Mikra [Written Torah] at night.[99] This includes verses from Torah, Nevi’im, Kesuvim[100], as well as the recital of Tehillim.[101] It includes even the recital of only part of a verse.[102] It is for this reason that some are accustomed not to recite psalms during the Maariv night prayer.[103] Other Poskim[104] however rule it is permitted to read Mikra at night, although it is better to do so during the day. Other Poskim[105] rule that while Mikra may not be read at night, one may recite Tehillim.[106] Practically, one is to be stringent in this matter not to read any Mikra at night, including Tehillim, and so is the Chabad custom.[107] However, there are people who are accustomed to be lenient.[108]
Studying together with a commentary or translation:[109] One may study Mikra at night together with a commentary or translation. Thus, if one did not complete the daily Chumash before nighttime, he may study Chumash at night together with Rashi.[110] Some Poskim[111] rule that one is to beware to recite a commentary or translation after every few words. Other Poskim[112], however, rule that this is not necessary, and so long as the general verses are being studied with a commentary it is valid.
Studying in a different language:[113] One may read and study Mikra at night in a language that is not Hebrew.
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Q&A May a Minyan read Tehillim and Mikra at night with a Minyan?[114] Some Poskim[115] that there is no restriction against a minyan reading to Tehillim at night. Other Poskim[116], however argue that the restriction applies even towards a Minyan.
May one who does not know any Torah Shebaal Peh, read Torah Shebechsav at night? Some Poskim[117] rule that an ignoramus may read the written Torah at night if he does not know to learn any other subject of Torah.
May a Baal Korei prepare the Sedra at night? Some Poskim[118] write it is permitted to do so.
May one read Targum at night?[119] One is not to read Targum at night.
May one read Shnayim Mikra at night? One is not to read Shnayim Mikra at night[120] with exception to Friday night in which case it may be read.[121] Regarding Thursday night see footnote.[122] One may read Shnayim Mikra at night if he reads it together with a commentary such as Rashi.[123] Nevertheless, even in such a case he is not to read Targum at night.[124]
May one study Chitas at night? One may not say Tehillim at night [until midnight as explained next].[125] However, the custom is to allow saying Chumash of Chitas at night.[126] Certainly Tanya may be said at night.
May one recite Tehillim for a sick person at night?[127] If the matter is urgent then seemingly one may say Tehillim at night in such a case.[128]
May one recite the Rebbe’s Tehillim by a Kinus that is taking place at night? Many are accustomed to do so. Vetzaruch Iyun! |
B. When the avoidance applies:
From what time at night does the above learning restriction begin?[129] The above avoidance of reading Mikra begins from nightfall. However, prior to nightfall, one may read Mikra even if it is after sunset. Thus, the daily Tehillim may be recited after sunset, up until nightfall.
Until what time at night does the above adherence apply? Some Poskim[130] rule that one is not to read Mikra, including Tehillim, even after midnight, until daybreak. Other Poskim[131] rule that while Mikra is not to be read until daybreak, Tehillim may be recited after midnight. Other Poskim[132] rule that all Mikra may be read after midnight. Practically, one may read Tehillim after midnight, and so is the Chabad custom.[133] Likewise, Tanach may be read after midnight.[134]
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Q&A May one recite Tehillim/Mikra on Friday night?[135] Yes. It is permitted to recite Tehillim on Friday night. [See footnote regarding Chabad custom.[136]]
May one recite Tehillim/Mikra on the night of Yom Tov? Many Poskim[137] rule it is permitted to recite Tehillim on the night of Yom Tov. Practically, according to the Chabad custom, one is only to recite Mikra/Tehillim on the nights listed below:
Days in which one may recite Tehillim at night:[138] · Rosh Hashanah · Aseres Yimei Teshuvah · Yom Kippur · Hoshanah Raba
May one recite Mikra on Thursday night?[139] Yes. It is permitted to read Mikra on Thursday night. Accordingly, some Poskim[140] rule it is permitted to recite Tehillim on Thursday night.
May one recite Mikra on the night of Rosh Chodesh?[141] No.
May one read Mikra on Motzei Shabbos?[142] No. |
Traveling hazards and restrictions:
* For general walking restrictions-see “Walking”
A. Danger during travel:[143] [Talmud]
All travel involves some level of danger. Accordingly, it is customary to receive a blessing from the leaders of the city prior to travel, as explained next.
B. Causes weakness and loss of energy:[144] [Talmud/Achronim]
Travel weakens a person’s energy.
C. When to travel:[145] [Talmud/Tzavah Rebbe Yehuda Hachassid/Shulchan Aruch Harav/Achronim]
Auspicious and non-auspicious days of the month to travel:[146] The following days of the month are auspicious for traveling: 2, 4, 9 11, 15, 16, 19, 21, 27, 29. The following days of the month are not auspicious for traveling: 1,3, 25. [Practically, however, the custom is to no longer be particular in this matter, and Shomer Pesaim Hashem.[147]]
The weekday:[148] One should only travel on Tuesdays and arrive home on Tuesday, which is a day that G-d referred to as “Ki Tov.”
Daytime versus Nighttime:[149] One should only travel by the time of Ki Tov [which is daytime].[150] This means that one should only begin traveling in the morning after sunrise, and finish his traveling for the day by sunset.[151] However, if he is already near the city he may continue traveling even at night if he is not alone.[152] [Practically, in today’s times the custom is to permit traveling at night.[153]]
Traveling Erev Shabbos and Erev Yom Tov:[154] Some warn against traveling on Erev Shabbos and Erev Yom Tov due to fear of demons and evil spirits.
Traveling after Yom Tov:[155] Some warn against traveling immediately after a holiday due to fear of demons and evil spirits.
Traveling on Saturday night:[156] Some warn against traveling on Saturday night.
D. Traveling the day after experiencing night terrors:[157] [Achronim]
Some write that if a person experience fear during the previous night’s sleep, then he should abstain from traveling the next day.
E. Took a mistaken route:[158] [Achronim]
Some write that if during one’s travels to a certain destination one took a wrong route, then he should no longer continue his travels being that it will no longer be successful.
F. Receiving permission and blessing prior to traveling:[159] [Talmud/Shulchan Aruch Harav/Achronim]
Prior to travel it is proper to receive permission for the travel from the leaders of the city, even if they are not his personal Rabbi’s, in order so they bless him prior to his travels.
G. Eating while traveling:[160] [Talmud/Shulchan Aruch Harav/Achronim]
One should not eat too much while traveling as doing so can cause stomach pain. This, however, applies mainly to one who is traveling by foot, however, one who is traveling by ship may study Torah in depth.[161]
H. Learning Torah while traveling:[162] [Talmud/Shulchan Aruch Harav/Achronim]
One should study Torah while traveling although should not learn Halacha in too much depth while traveling in order not to take a wrong turn and so he can focus on the road. This, however, applies only to one who is traveling by foot, or to one who is driving, however, one who is traveling as a passenger in a wagon or car may study Torah in depth.
I. Escorting a traveler:[163] [Talmud/Shulchan Aruch Harav/Achronim]
It is a mitzvah and obligation for one to escort a traveler upon him traveling, as whoever is escorted is safe from damage during his journeys.[164] Whoever does not do so is considered as if he is spilling blood[165] Nonetheless, one should not escort a Rasha.[166]
J. Not to tell an escort to go back:[167] [Achronim]
There is a tradition that a traveler should not tell those who are escorting him in the beginning of his journey that they should return from escorting him.
K. Not to cry when someone leaves for travel:[168] [Achronim]
One is to beware not to separate from his friend [who is traveling] in a state of tears, as this is a great danger. If a person cannot hold himself back from crying, then he is to cry prior to the separation and calm himself down and only then separate.
L. Not to kiss relatives prior to travel:[169] [Achronim]
Some write that one is to beware not to kiss his relatives goodbye prior to travel.
M. Farewell phrases:[170] [Talmud/Shulchan Aruch Harav/Achronim]
Upon bidding farewell to another person he is to tell him “/לך לשלוםGo to peace” rather than “לך בשלוםGo in or with peace.”[171] [This is likewise the Nussach in Tefillas Haderech.[172] One is to follow this wording even when bidding farewell in languages other than Hebrew.[173] Nonetheless, some Poskim[174] rule that the above wording of “”לך לשלום is only required for those who are superstitious against having the other wording used due to it being a bad omen in their eyes. If, however, one is not particular in this matter then one may use whatever wording he desires.[175] Practically, as is implied from Admur, the above wording of “/לך לשלוםGo to peace” is to be used by all people, however in the event that one was told “/לך בשלום/Go in or with peace” he should not be particular about this, and the matter will not damage him at all as stated in the Poskim above.[176]]
N. Traveling with food and Tallis and Tefillin:[177] [Achronim]
One who travels is to remember to always take with him food and his Tallis and Tefillin.[178] Likewise, one is to take water with him just in case he gets thirsty, and is likewise to bring with him an extra sets of Tzitzis strings just in case he will need them.[179] Some are also accustomed to travel with a Kezayis of Afikomen.[180] Prior to a guest leaving one’s home for travel, one should give him bread.[181]
O. Giving food or charity to a poor person:[182] [Sefer Chassidim/Achronim]
One who travels in a dangerous road or area is to give to a pauper ready-to-eat food prior to going on his journey. If the pauper is embarrassed to take the food, then one is to give him charity money. [If a pauper is not readily available, then one should give the money to another individual to give to a pauper as soon as he is found.[183]]
P. Polishing one’s shoes on the day of travel:[184] [Tzavah of Rav Yehuda Hachassid /Achronim]
A person should not polish his shoes on the day that he plans on traveling [due to danger].[185] [However, he may clean it of dust and mud on the day of travel.[186] Likewise, possibly it is even permitted to shine the shoes without polishing them, such as to shine them using an oil-based substance without any dye which enforces the color of the shoe.[187] Some Poskim[188] that the above adherence only applies to one who is traveling by foot and not to a person who travels with modern transportation such as a car or plane. If one already polished his shoes prior to deciding to travel, he may nevertheless travel that day.[189] Likewise, even if not already made plans to travel, Bedieved, if one forgot and polished his shoes, he may still continue with his plans of travel and is not required to switch shoes.[190] Nonetheless, some Poskim[191] rule that if one has another pair of shoes readily available than he should switch them. Some Poskim[192] ruled that the restriction against polishing shoes is only on the day of travel, prior to travel, however once one has begun traveling, he may polish his shoes. Certainly, he may polish his shoes on the second day of his travels, and he may polish them even on the day that he travels back home from the location in which he resided during his travels.[193] The above danger only applies to the traveler who shines his shoes on the day of travel, and not to anyone else who travels together with him.[194]]
New shoes for traveling:[195] Some Poskim[196] rule that just as one is not to polish shoes on the day of travel, so too one should not wear new shoes prior to travel. Other Poskim[197], however, rule that there is no issue whatsoever to wear new shoes prior to travel.
Fixing shoes prior to travel:[198] There is no issue to fix the shoes prior to travel.
Q. Returning home after already leaving the house, if one forgot something:[199] [Tzavah of Rav Yehuda Hachassid /Achronim]
- Example: I left my house to go to work and realized I left something at home. May I return home to get it? What if I left my house in order to catch a flight, and realized I left something at home, may I go back to retrieve it?
Introduction:
There exists no true Halachic impediment against going back home to retrieve a forgotten item once one has left the door with intent to travel. There is no source for such a restriction in the Talmud and it is likewise not recorded in the Shulchan Aruch. However, in the testament of Rabbi Yehuda Hachassid, he lists amongst his warnings that one should not return home to retrieve a forgotten item once he has already left his house for travel. Now, while not all of the warnings of Rabbi Yehuda Hachassid are necessarily binding on all Jewry[200], practically, one is initially to take heed of this warning.[201] We will thus discuss the details of this warning, and the cases that applies to, and how to circumvent it in a case that you really need to go back home to get something that you forgot, such as one’s wallet or cell phone or car keys, and the like.
The law:[202]
Once one has already left his home for travel, he should not return to retrieve a forgotten item. Rather, he should stand outside his house and ask for someone to bring to him the forgotten item.
The reason:[203] Some write that the reason behind the above warning is due to the words of the Zohar which states that one who travels away from his wife who remains home receives the divine presence during the journey, and it is improper to return home and show that one does not want the divine presence.
Cases of exception:[204] The Mefarshim who deal with this adherence of Rav Yehuda Hachassid list various cases of exception in which this rule does not apply, and one may thus return home to retrieve a forgotten item. The following is a list of exceptions recorded:
- One is not traveling very far. [See Q&A]
- One is traveling from a temporary lodging. [See Q&A]
- One has not yet left the building. [See Q&A]
- One forgot to say goodbye to someone. [See Q&A]
- Some are lenient if one is not married and has hence not left a wife behind at home.[205]
- One left during daytime and returns home by nighttime or vice versa. [See Q&A]
- One’s trip got delayed. [See Q&A]
- One forgot a mitzvah object which he wishes to retrieve. [See Q&A]
- One has no one available at home to bring him the item. [See Q&A]
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Q&A If there is no one available at home to bring him the forgotten item to the outside, may be lenient to enter the home to take it?[206] In a time of need, one may be lenient to go back in his house to take the forgotten item if there’s no one available to bring it to him.
Is there any difference between one who travels by foot or transportation regarding the above matter? Some Poskim[207] question if perhaps the above adherence only applies to one who is traveling by foot and not to a person who travels with modern transportation such as a car or plane.
How far a distance of travel is considered like traveling in the above regard?[208] It is only necessary to be careful in the above if one is traveling a far distance, such as to a different city, however when traveling within the same city he may return home to retrieve a forgotten item. [Thus, if on one’s way to work in the city one realized that he forgot something at home, he may return home to get it. The same applies regarding all errands that one is taking care of in the city, that one may return home to get a forgotten item after he has left home.]
Must one be careful in the above if he traveled from an area that is not his home, such as a hotel room or friend’s house and the like? Some Poskim[209] rule that the above adherence only applies to returning to one’s own home after having left it for travel purposes. However, if one left a temporary dwelling place, such as a hotel room or friend’s home, then he may return to retrieve a forgotten item. Other Poskim[210], however, rule that one should be stringent even in such a case.
If one left his room but did not yet leave the house or building, may he return to his room to get a forgotten item?[211] Yes. So long as he has not yet left the actual building or house, he may return to a specific room to get a forgotten item. [Thus, so long as one has yet to leave his apartment building, he may return back to his apartment to retrieve a forgotten item.]
If one forgot to say goodbye to somebody, may he return to do so?[212] Yes. Furthermore, in such a case, not only may he return to say goodbye to the person, but he may also return to retrieve a forgotten item.
If one changed his mind in the midst of travel to no longer travel, may he return home?[213] Yes. Furthermore, in such a case, he may even return home if he later decides to travel again.
If one left his house during daytime hours, may he return to retrieve the lost item at night?[214] Yes, as in this regard days and nights are considered different time periods.
If one’s trip got delayed, may he return home until the time of travel arrives?[215] Yes.
If one forgot his Tefillin, or other mitzvah item at home, may he return to retrieve it?[216] Yes.
May one return back home for the sake of going to the bathroom, or shutting off the light, and the like?[217] There is room to learn that the issue is specifically with going back to retrieve a forgotten item, however, to go back to use the bathroom or do some other errand, is permitted.
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R. One who meets an empty vessel upon leaving for travel:[218] [Achronim]
If upon leaving for travel or to visit a government minister one bumps into an empty vessel, then one should return home and no longer travel that day.
S. Traveling and hiking alone:[219] [Talmud/Achronim]
One should avoid traveling alone, as when one travels alone the Satan prosecutes against him. [Seemingly this refers to one who travels through an unsettled area, such as through a deserted road or pathway taken during a hike. However, through a settled area in which people are found, there is no danger of prosecution.]
T. Traveling by ship:[220] [Talmud/Achronim]
The Satan prosecutes against a person when he travels by ship over the ocean.
Taking turns to sleep:[221] 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.
U. Sitting on wagon, car, horse on ship:[222] [Tzavah of Rav 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.
V. Sitting on board that extends from ship:[223] [Tzavah of Rav Yehuda Hachassid/Achronim]
One may not sit on a board that extends past the ship.
W. Traveling on a ship or plane with a Rasha, heretic, or Gentile:[224] [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[225] rule that if there is a Gentile passenger, then one may travel even together with a heretic.]
X. Traveling with a person in Cherem:[226] [Sefer Chassidim]
One is not to travel by road or ship together with a person who was put in Cherem.
Y. Shaking one’s garments upon arriving home:[227] [Sefer Chassidim/Achronim]
If when a person is traveling, he is stricken by fear, then upon arriving home to his destination he is to shake the ends of his garments.
Z. Marital intercourse before and after travel:
See volume 1 Chapter 16
Trees-Destroying a tree:[228] [Talmud/Rambam/Shulchan Aruch Harav/Achronim]
A. Destroying a fruit bearing tree:[229]
The prohibition and danger: It is Biblically forbidden to unjustifiably destroy a [healthy] fruit bearing tree due to the prohibition of Bal Tashchis, as explained above.[230] Furthermore, in addition to the prohibition of Bal Tashchis associated with destroying a fruit bearing tree, there is likewise a danger involved in doing so.[231] [This prohibition due to Bal Tashchis, and danger, applies both in Eretz Yisrael and in the Diaspora.[232] Likewise, the prohibition applies to all trees, whether owned by a Jew, gentile or public property.[233]] This however is with exception to those cases that the prohibition of Bal Tashchis does not apply [as explained next], in which case the danger likewise does not exist.[234] [Some Poskim[235], however, learn that some danger exists even in those cases in which the prohibition of Bal Tashchis does not apply. Some Poskim[236] suggest that to avoid this danger even in the permitted cases, he is to ask a gentile to uproot the tree to avoid any possible danger. Other Poskim[237] add that to avoid this danger even in the permitted cases, one should sell his tree to a gentile through a Kinyan Kesef and Shtar, and then have the gentile uproot it. When the cutting of the tree is needed for a Mitzvah purpose, such as to expand a Shul, then even a Jew may cut it.[238]]
The permitted cases: [The following are the permitted cases in which the prohibition of Bal Tashchis and Sakana does not apply, although some rule that some level of danger still remains, as explained above:] It is permitted to destroy a fruit tree for a bodily or material benefit, as explained above. For example, if a fruit bearing tree weakens one’s land and damages other trees that are better than it, then it may be cut down. [Thus, if a tree is causing damage towards crops of greater importance, such as vines, it is permitted to cut down that tree.[239]] Likewise, if one needs the space of the fruit bearing tree in order to build [a home[240]] there[241], or if one wants to cut it down because it darkens one’s window[242], then it is permitted to cut it down. [If, however, it suffices to cut off the branches that are darkening the window, rather than tear down the entire tree, then one must do so, and it is forbidden to cut down the entire tree.[243]] Likewise, if the tree’s [wood] can reap more money in use for building than it can reap in fruit production [then one may destroy it]. This ruling applies by all other cases of destruction [that one may do so for a positive purpose].[244] [Some Poskim[245] rule that in all cases of allowance, if one is able to uproot the entire tree with its soil and re-plant it elsewhere, then he is required to do so, rather than destroy the tree. In all the above cases of allowance, one must be certain that the benefit achieved through destroying the tree is greater than the loss of the tree. If one is in doubt, it is forbidden to do so.[246] In all the above cases it is best to cut the tree through a gentile.[247]]
B. Destroying a tree that cannot bear fruit:[248]
It is permitted to cut down any tree which cannot bear fruit. One may cut it down for even no purpose at all.
Old fruit tree: Likewise, an old fruit tree which only bears a small amount of fruit and is thus no longer worth the trouble to care and garden it, it is permitted to cut it down [for even no need at all]. The same law applies to destroying all other items of similar scenarios [in which the item either serves no benefit or its benefit is so minimal that it is deemed worthless]. An olive tree which produces a ¼ of a Kav of olives, and a palm tree which produces a Kav of dates, are [considered useful fruit bearing trees and are hence] forbidden to be cut down.
| Summary:
It is Biblically forbidden to destroy or damage a fruit bearing tree without justifiable reason, and doing so is considered a danger. [Even when a justifiable reason is applicable, some Poskim maintain that the danger still somewhat applies. To avoid this danger according to all, even in the justifiable cases, one is to ask a gentile to cut the tree rather than have a Jew cut it down. If, however, one needs to cut if for the sake of a Mitzvah, then in the justifiable cases, one may have a Jew cut it down.] It is permitted to cut down a non-fruit bearing tree for even no reason at all. The justifiable reasons: It is permitted to cut down a fruit bearing tree in any of the following cases: 1. The tree is weakening one’s land and is damaging other trees that are better than it. 2. One needs the space of the tree for building purposes. 3. The tree is blocking the sun from one’s window, [and it does not suffice to simply trim the branches]. 4. The wood of the tree is worth more than its fruit production. *[In all cases of allowance, one is to initially have a gentile cut the tree to avoid all worries of danger, and if one is able to uproot the tree with its roots and soil, and replant elsewhere, then he is obligated to do so.] Q&A May one ask a gentile to cut down the fruit bearing tree?[249] In all cases that it is forbidden due to Bal Tashchis and Sakana for a Jew to cut it down, it is likewise forbidden to ask a gentile to cut it down.[250] However, in those cases that it is permitted to cut down the tree, and one simply suspects for the aspect of danger, then it is permitted to ask a gentile to cut it down.[251]
May one cut down the fruit bearing tree for the sake of a Mitzvah, such as to expand a Shul?[252] Yes.
May one uproot a tree together with its roots/soil for the sake of replanting elsewhere?[253] Some Poskim[254] rule it is permitted to uproot a tree together with its roots and soil with intent to replant elsewhere, even if there is no justifiable reason for doing so.[255] Other Poskim[256] however rule that one is never to uproot a tree, even with its soil with intent to replant elsewhere, unless one of the above justifiable reasons are applicable, such as one needs to use its space, in which case if one is able to uproot the tree with its soil one is required to do so, rather than destroy the tree. Practically, one may be lenient to do so through a gentile.[257]
May one cut a branch off a fruit tree?[258] It is forbidden to destroy a fruit bearing tree due to the Biblical prohibition of Baal Tashchis, as well as due to danger.[259] Accordingly, some Poskim[260] rule it is forbidden to break a branch off from a fruit bearing tree [without one of the above-mentioned justifiable reasons]. Other Poskim[261] however rule it is permitted to be done [in all cases].[262] Other Poskim[263] are lenient for the sake of a Mitzvah. Practically, one may be lenient for the sake of a Mitzvah through asking a gentile to cut it off.[264] [Thus, if one needs to cut branches for Sechach, Sukkah or Shavuos decorations, ideally one should cut the branches of a non-fruit bearing tree. If this is not available, then he is to ask a gentile to cut the branches.] Pruning branches off a tree for maintenance purposes: It is permitted to prune branches off a fruit tree for the purpose of benefiting the health of the tree, so it grows healthy fruit, in accordance with the directives of a professional gardener.[265] However, it is forbidden to prune the branches simply for beauty purposes, to beautify the tree. Furthermore, even when pruning for purposes of maintaining the health of the fruit tree, it is best for it to be done through a gentile, such as a gentile gardener, as stated above. Cutting branches that encroach into one’s property or public area: One whose neighbor’s tree is encroaching into one’s property, then if it is getting in the way of one’s use of the property.[266] The same applies towards a privately-owned tree which encroaches onto the public pathway, that its branches may be cut to allow for smooth transit.[267] Nonetheless, it is best to have the branches cut by a gentile, as stated above.
May one cut the branch of a fruit tree for decoration on Shavuos?[268] It is forbidden to destroy a fruit bearing tree due to the Biblical prohibition of Baal Tashchis, as well as due to danger.[269] Accordingly, some Poskim[270] rule it is forbidden to break a branch off from a fruit bearing tree [without one of the above-mentioned justifiable reasons]. Other[271] Poskim however rule it is permitted to be done [in all cases].[272] Other Poskim[273] are lenient for the sake of a Mitzvah. Practically, one may be lenient for the sake of a Mitzvah through asking a gentile to cut it off.[274] [Thus, if one needs to cut branches for Sechach, ideally one should cut the branches of a non-fruit bearing tree. If this is not available, then he is to ask a gentile to cut the branches.]
Is a fruit tree that its fruit is not generally eaten by the populace considered a fruit tree in this regard?[275] Yes. Thus, fruits that are not eaten due to infestation problems, or due to being of low quality, such as wild apples and pears, nevertheless contain the above-mentioned prohibition.
Is a tree that did not yet begin to produce fruit considered a fruit bearing tree?[276] Yes.
May Jew farm heart of palm? It is permitted for a Jew to cut down palm trees for the sake of harvesting and selling the hearts of the palm. If the palm trees can bear fruit [i.e. dates] then it is to be cut down by a gentile, as explained above. |
Trees-A tree that produces fruit two times a year:[277] [Tzavah of Rav Yehuda Hachassid/Achronim]
A tree that produces fruit two times a year is to be chopped down immediately, and is not to be left to live at all. [Some Poskim[278] rule that the tree should be cut down through a Gentile, in order to avoid the danger and prohibition involved in cutting a fruit bearing tree. Furthermore, due to this reason, some Poskim[279] rule that one should ignore the above warning and not chop down the tree at all. Other Poskim[280] rule that the tree should be uprooted together with its soil and replanted elsewhere. However, one should avoid eating fruits from this tree.[281]]
A. The coin of a Tzadik:[282] [Achronim]
It is a Hassidic custom to turn a coin from the Rebbe into a necklace and wear it for protection wherever one goes. The parents would wear one on the neck and likewise make one for their sons and daughters to wear on their neck.
B. How to treat the item of a Tzaddik:[283] [Rebbe]
The item of a Rebbe and Tzaddik must be treated with proper respect, otherwise the holiness can leave from the item.
Tzaar Baalei Chaim:[284] [Sefer Chassidim/Achronim]
One who causes pain to any living creature enters himself into danger.
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[1] Sefer Chassidim 920; Sefer Shemiras Haguf Vihanefesh [Lerner] 87:2
[2] Yosef Ometz 64 in understanding of Sefer Chassidim 920; Sefer Shemiras Haguf Vihanefesh [Lerner] 87:3 footnote 3
[3] Sheilas Rav 2:74-5 response of Rav Chaim Kanievsky that the populace is careful in this; Segulas Rabboseinu p. 390; Custom recorded in Nesivos Hamariv [Minhagei Morocco] p. 256 “it is accustomed not to pass a child over a table or under a table and not to sit him on a table.”; Sefer Nahagu Ha’am in name of Amor Abutbul;
[4] Seemingly, however, it is based on the teaching of the Sefer Chassidim 920 as explained by Yosef Ometz 64 to not sit on an eating table and from there began the custom to also not pass a person over the table.
[5] See Rama Y.D. 177:1; Admur 301:33; Mishneh Shabbos 67a; See Rama Y.D. 178:1 “This is only forbidden if the clothing of the gentiles are worn by them for sake of frivolity [pritzus] or it is a gentile custom that has no logic behind it, as in such a case there is room to suspect that the custom derives from the Emorite customs, and that it derive from practices of idolatry passed down from their forefathers.”; Maharik 88; See Kapos Temarim Yuma 831 and Chavos Yair 234 that Darkei Emori applies towards practices that the gentiles developed as a result of idolatry, that they believed that these actions invoke their G-ds to give assistance. See also Ran on Shabbos 67a; See Admur 301:33 “Any medical treatment that works in accordance to Segulah [i.e. supernatural causes] rather than natural cause and effect [i.e. scientifically based] does not contain the prohibition of Darkei Emori so long as it is recognizable [to the onlookers] that it’s intent is for the sake of healing”; See Igros Moshe E.H. 2:13; Y.D. 4:11-4; O.C. 5:11-4; See Mishneh Halachos 12:137 “This is not a Jewish custom, and is certainly not a custom of meticulous Jews [i.e. Vasikin]…to recite ”Bless you” after a sneeze we have heard of, however what does this have to do with pulling at the ear, and one should not do so due to it being the ways of the gentiles”
[6] 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
[7] Shiltei Hagiborim Avoda Zara 9a, brought in Pischeiy Teshuvah Y.D. 179:3; See Yerushalmi Terumos 8:3 that one needs to suspect of that which people worry of danger; Sefer Chassidim 261 that there is danger involved in matters that people believe to be dangerous; Minchas Yitzchak 9:8
[8] Heard from Harav Eliyahu Landa Shlita that he has not witnessed this Minhag by his family or amongst Anash
[9] Custom brought in Darashta Vechakarta 5:22; See Segulas Rabboseinu p. 223-7 that Rav Chaim Kanievsky replied that he is unaware of any source for this
[10] See Darashta Vechakarta ibid for an explanation of this custom based on Divrei Torah 1:7
[11] See Rama Y.D. 177:1; Admur 301:33; Mishneh Shabbos 67a; See Rama Y.D. 178:1 “This is only forbidden if the clothing of the gentiles are worn by them for sake of frivolity [pritzus] or it is a gentile custom that has no logic behind it, as in such a case there is room to suspect that the custom derives from the Emorite customs, and that it derive from practices of idolatry passed down from their forefathers.”; Maharik 88; See Kapos Temarim Yuma 831 and Chavos Yair 234 that Darkei Emori applies towards practices that the gentiles developed as a result of idolatry, that they believed that these actions invoke their G-ds to give assistance. See also Ran on Shabbos 67a; See Admur 301:33 “Any medical treatment that works in accordance to Segulah [i.e. supernatural causes] rather than natural cause and effect [i.e. scientifically based] does not contain the prohibition of Darkei Emori so long as it is recognizable [to the onlookers] that it’s intent is for the sake of healing”; See Igros Moshe E.H. 2:13; Y.D. 4:11-4; O.C. 5:11-4; See Mishneh Halachos 12:137 “This is not a Jewish custom, and is certainly not a custom of meticulous Jews [i.e. Vasikin]…to recite ”Bless you” after a sneeze we have heard of, however what does this have to do with pulling at the ear, and one should not do so due to it being the ways of the gentiles”
[12] 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
[13] Shiltei Hagiborim Avoda Zara 9a, brought in Pischeiy Teshuvah 179:3; See Yerushalmi Terumos 8:3 that one needs to suspect for that which people worry of danger; Sefer Chassidim 261 that there is danger involved in matters that people believe to be dangerous; Minchas Yitzchak 9:8
[14] Heard from Harav Eliyahu Landa Shlita that he has not witnessed this Minhag by his family or amongst Anash
[15] Beir Heiytiv 131:2 in name of Arizal; Kneses Hagedola 131:10; Elya Raba 131:2; Noam Megadim; Chida in Morah Baetzba 3:88; Ben Ish Chaiy Ki Sisa 13; Kaf Hachaim 131:30; Ketzos Hashulchan 24:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 80:1
[16] See Sefer Shemiras Haguf Vihanefesh [Lerner] 80:2-3
[17] Beis Yosef 131 that by doing so a person is “Mikatzeitz Benitios” [which is a grave sin and can lead a person to heresy, as brought in Chagiga 14b regarding Acher]
[18] Admur 131:4; Michaber 131:3; Rikanti Parshas Korach; Tzeror Hachaim 18; Mahariy Abuhav
[19] Admur ibid; Taz 131; M”B 131:17
Other opinions: Some Poskim rule that one is not to perform Nefilas Apayim starting from the beginning of the night which is past sunset. [M”A 131:9 as understands Elya Raba 131; Ben Ish Chaiy Ki Sisa 5; Kaf Hachaim 131:51]
[20] Divrei Torah Gimel 83
[21] M”B 131:8 in name of Elya Raba
[22] Admur ibid; Michaber ibid; Tzeror Hachaim 18; Mahariy Abuhav
[23] Admur ibid; M”A 131:9; Rikanti Parshas Korach;
[24] Admur 131:5; Michaber 131:4; Taz 376:2; Shivlei Haleket 30; Rokeiach 316; Beir Heiytiv Y.D. 376:2; See Piskeiy Teshuvah 131:16; Pnei Baruch 10:20; Nitei Gavriel 95:7-10; See Sefer Shemiras Haguf Vihanefesh [Lerner] 80:4
[25] The reason: As the seven days of mourning are connected to the seven days of Yom Tov regarding the prohibition against doing Melacha, as the verse states “And I will turn your festival to mourning.” [Admur ibid] Alternatively, the reason is in order not to increase the judgment in the home. [M”B 131:30 in name of Levush]
[26] Admur 131:1; M”A 131:5; Beis Yosef 131; See Kaf Hachaim 131:31; Sefer Shemiras Haguf Vihanefesh [Lerner] 80:5
[27] Lit. “His heart is distanced from him”
[28] Admur ibid; M”A ibid; Beis Yosef 131; Zohar ibid
[29] Zohar Bamidbar 3:120, brought in Beis Yosef 131; Machzor Vitri 93; Abudarham; Siddur Harizal; Mishnas Chassidim, brought in Shaar Hakolel 11:7
[30] Ben Ish Chaiy Ki Sisa 13
[31] Admur ibid; M”A ibid;
[32] This custom is recorded also in Shulchan Hatahor 131:1
[33] Chesed Lealafim 131:11; Ben Ish Chaiy Ki Sisa 13; Kaf Hachaim 131:34
[34] Ben Ish Chaiy ibid; Minhag Beis Keil Yavetz Yerushalayim
[35] Ben Ish Chaiy ibid
[36] Ben Ish Chaiy ibid
[37] Elya Raba 131:1; Machatzis Hashekel 131:5
[38] Bab Metzia 59a-b
[39] Pesachim 111b; Kol Bo 118; Sefer Shemiras Haguf Vihanefesh [Lerner] 263 [Vol. 2 p. 754]
[40] See Rambam Gezeila 5:11; Chochmas Adam 68:4
[41] Igros Kodesh 5:91
[42] See Shaareiy Teshuvah 18; Shem Mishimon 1-2; Chikreiy Minhagim 2:15; Ashel Avraham Openhaim 18 in name of Beis David
[43] Taamei Haminhagim 20 in name of Divrei Yitzchak
[44] Admur 300:4; M”A 300; Maharil; Ben Ish Chaiy Noach 16; M”B 299:40; Kaf Hachaim 299:67; Sefer Shemiras Haguf Vihanefesh [Lerner] 132
[45] In order to begin doing a Mitzvah immediately after Shabbos. [ibid] See Admur ibid which mentions this in connection with those who are accustomed to have a special Tallis for Shabbos.
[46] Admur [brought in previous footnote] writes “immediately” after Shabbos.
Should one fold the Tallis before or after Havdalah? There is a difference of opinion in whether it is to be done before Havdalah or after. The Yaavetz in his Siddur as well as Kitzur Shlah write to fold it before Havdalah, after Maariv. However the Likkutei Maharich, Derech Chaim and Darkei Chaim Veshalom 468 record it is to be folded after Havdalah.
[47] Ben Ish Chaiy Noach 16; Nimukei Orach Chaim 24; Kaf Hachaim 132:3
[48] Midrash Talpiyos brought in Taamei Haminhagim 424; Sefer Zechira; Ben Ish Chaiy ibid; Kaf Hachaim 14:26; 299:67; Ketzos Hashulchan 100 footnote 6
[49] Kitzur Shlah; See Taamei Haminhagim 424
[50] Taamei Haminhagim KU”A Ishus p. 7 947 Kuntrus Achron 10
[51] Kiddushin 33b; Midrash Raba Parshas Behalosecha 15:17; Sefer Shemiras Haguf Vihanefesh [Lerner] 88:3; See Michaber 244:1
[52] Kaf Hachaim 116:144; Likkutei Maharich; Mishmeres Shalom; Atzei Olah; Sefer Shemiras Haguf Vihanefesh [Lerner] 6:4
[53] Yuma 84a
[54] Avoda Zara 28a
[55] Admur Shemiras Guf Vinefesh Halacha 11; Peri Chadash Y.D. 116:9; Chulin 16b; Kaf Hachaim 116:94; Sefer Shemiras Haguf Vihanefesh [Lerner] 224:3
[56] Taamei Haminhagim p. 203 from Reb Yisrael of Ruzhin; Taharas Yisrael 184 Beir Yitzchak 57; Igros Kodesh 11:150; See Likkut Dinei Rosh Chodesh 12 footnote 86 for a story with the Rebbe relating to this Segula
[57] Oholei Lubavitch 3:5-6
[58] Michaber 240:14; Tur 240:14 and E.H. 25:2; Rambam Dei’os 4:19; Igeres Hakodesh of the Ramban Chapter 3; Kitzur SHU”A 150:17 and 32:27 “More unhealthy than all the above is overindulgence in intercourse”; Taharas Yisrael 240:80; Biur Halacha 240:14 in the name of Sefer Mazur Uterufa; Siddur Yaavetz Mosach Hashabbos Mitos Kesef 4:2 and 7:2; Sheyikadesh Atzmo 1:18; Sefer Shemiras Haguf Vihanefesh [Lerner] 127:1
[59] See Beir Moshe 8:36; Response of Rav Eli Landa Shlita: Rav Eli Landau responded to us regarding the above custom, that the adherence of not allowing a child to look at the mirror until a certain age was certainly followed in his home as well as the home of many Jewish families and is a traditional Jewish custom. Whatever the case, he stated that one without a family tradition in this matter has no obligation to adapt to these customs if they don’t want to, and it is simply a question of whether one is allowed to suspect for them, or should suspect for them due to his family tradition.
See regarding the general Halachic issues with superstitious beliefs: Michaber Y.D. 178-179; Rambam Avoda Zara 11; Sanhedrin 65a; Encyclopedia Talmudit Erech Darkei Haemori Vol. 7; Shiltei Hagiborim Avoda Zara 9a, brought in Pischeiy Teshuvah 179:3; See Yerushalmi Terumos 8:3 that one needs to suspect for that which people worry of danger; Sefer Chassidim 261 that there is danger involved in matters that people believe to be dangerous; Minchas Yitzchak 9:8; See regarding Hataras Nedarim: Michaber Y.D. 214:1-2
Explanation: Adapting superstitious practices that are not sourced in classic Jewish sources enters the question of the prohibition of Lo Sinacheish and Darkei Emori, and practically one needs to research whether they were traditionally practiced amongst G-d-fearing Jewish homes, in which case one does not have to worry of them containing any prohibition. Nonetheless, even if verified that the superstition has traditionally been followed by some Jewish families, it does not obligate everyone to adapt to these superstitions, and so can be argued that it is better to ignore it and not create unnecessary Ayin Haras. Now, regarding the specific superstition of not having a child look at the mirror, we find that it was traditionally practiced amongst G-d-fearing homes in Europe, and therefore there is no prohibition involved in following it. However, those who did not receive such a tradition may ignore it if they choose. Now, regarding if one who received such a tradition from his family if he may stop following it, this enters the question of breaking a family custom, although in my opinion it seems that one can choose to ignore it if it has no source in classic Jewish sources and is not a very widespread adherence that is kept. For extra insurance, he should do Hataras Nedarim. [See Michaber Y.D. 214:1-2]
[60] Letter of Rebbe 15th Tamuz 5746 [1986], printed in Healthy in Body, Mind and Spirit Vol. 1
[61] Igros Kodesh 8:318; 13:79
[62] Pesachim 113a
[63] Mishneh Megillah 24b; See Rashi ibid and Menachos 35a [; Tosafus ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 75
[64] The reason: As one may bang into a wall and cause the tefillin to penetrate into one skull. [Rashi ibid] Alternatively, the reason is because the mitzvah is not fulfilled with round tefillin and hence in a time of danger it will not serve in one’s merit and will in fact endanger him. [Tosafus ibid]
[65] Admur 40:1; Michaber 40:1; Tur 40; Brachos 27a; Rif end of Hilchos Tefillin; Elya Raba 40:1
[66] The reason: As hanging the Tefillin in such a way is considered a belittlement to it. [Admur ibid; Levush 40:1]
[67] Brachos 24a “Hatoleh Tefilav Yitlu Lo Chayav”
[68] Admur 40:2; Brachos ibid
Other opinions: Some Poskim write the one is to avoid hanging the Tefillin on a hook even when they’re within a bag. [Piskeiy Teshuvos 40:1 in name of Divrei Yitzchak in name of Belzer Rav, brought in Taamei Haminhagim]
[69] Divrei Yitzchak in name of Maharash Mibelz, brought in Taamei Haminhagim 20; Sefer Shemiras Haguf Vihanefesh [Lerner] 76 83 footnote 3
[70] Keser Shem Tov teaching 212; Igara Depirka 205; Derech Pikudecha 18:5; Shulchan Hatahor 3
[71] Reishis Chochmah Perek Derech Eretz Shaar 3
[72] Admur Shemiras Guf Vinefesh Halacha 11; Chulin 16b; Rashi ibid
[73] Kiddushin 33b; Sefer Shemiras Haguf Vihanefesh [Lerner] 262 footnote 5 in length
[74] See in length Nitei Gavriel Aveilus Hakdama; Sefer Shemiras Haguf Vihanefesh [Lerner] 89:1
[75] Sefer Chassidim 261 calls it a Meis Mitzvah; Letter of Rav Zalman Shimon Dworkin, printed in Koveitz Zalman Shimon p. 64 “It is a widespread custom amongst all Jewry for one who has parents to avoid studying the laws of mourning. It is thus only studied by the community Rabbi [or potential Posek], for him to answer questions to those who ask him on this subject.”
The reason: As they fear it can cause danger, as the verse in Mishlei 3:11 states that one should not despise rebuke, and one may hurry through the study the Tractate [and bring on this danger]. Furthermore, whatever people consider to be of danger, in truth can cause danger simply due to the bad eye they give to it. [See Sefer Chassidim ibid]
[76] Rav Zalman Shimon ibid
[77] Sefer Chassidim 261 regarding Moed Katan “Love the Mitzvah which is similar to a Meis Mitzvah being that no one occupies themselves with it…such as if you see that people in your city avoid studying Moed Katan, you shall learn it and receive much reward corresponding to them all, as it is like a Meis Mitzvah. Love the Tractates and laws that people avoid. Tractate Moed Katan is similar to a lone daughter who is left unmarried due to her occupation as a seamstress for burial garments. Moed Katan approached Hashem and asked Him as to why people do not study the tractate and Hashem replied that it is good to study it.”; Yosef Ometz p. 270 writes against skipping the laws of Aveilus; Kaf Hachaim Y.D. 116:189
[78] Kneses Hagedola Y.D. 245:3
[79] Sefer Chassidim ibid
[80] Nitei Gavriel Hakdama
[81] Maaneh of Rebbe to Rav Gavriel Tzinner regarding his book on Aveilus
[82] Kemach Soles p. 154
[83] Sefer Chassidim ibid
[84] Sefer Chassidim 261 “Love the Mitzvah which is similar to a Meis Mitzvah being that no one occupies themselves with it…such as if you see that people in your city avoid studying Moed Katan, you shall learn it and receive much reward corresponding to them all, as it is like a Meis Mitzvah. Love the Tractates and laws that people avoid. Tractate Moed Katan is similar to a lone daughter who is left unmarried due to her occupation as a seamstress for burial garments. Moed Katan approached Hashem and asked Him as to why people do not study the tractate and Hashem replied that it is good to study it.”; Kneses Hagedola Y.D. 245:3; Kaf Hachaim Y.D. 116:189
[85] Letter of Rav Zalman Shimon Dworkin, printed in Koveitz Zalman Shimon p. 64
[86] Kneses Hagedola Y.D. 245:3; Tav Yehoshua 2:18-4; Kaf Hachaim Y.D. 116:189
[87] Sefer Chassidim 636; Shemiras Hanefesh 162; Kaf Hachaim 116:189
[88] Based on Admur Hilchos Talmud Torah 4:8; Basra 1:3; 155:1; Michaber O.C. 237:1; Y.D. 246:23-24
[89] Admur ibid 4:6; 3:4; 155:1; Tur 246; Rambam 3:13
The reason: As the verse states “Vehigisa Bo Yomam Valayla.” [Admur ibid]
[90] Michaber 237:1; Eiruvin 18b
[91] Admur ibid; Michaber 246:24; Rambam ibid; Sanhedrin 92a
[92] Admur ibid
[93] Likkutei Sichos 34 p. 43
[94] Admur Hilchos Talmud Torah 4:8; Rama 246:23; Taanis 31a; Bava Basra 121a-b; Shach 246:26; See Michaber 238:1 “greatly punished”; Likkutei Sichos 35 p. 41; Sefer Shemiras Haguf Vihanefesh [Lerner] 84:7
[95] Michaber Y.D. 246:16; Sefer Shemiras Haguf Vihanefesh [Lerner] 88:1-2; See Admur Hilchos Talmud Torah 4:12
[96] Aruch Hashulchan 246:33
[97] Sefer Shemiras Haguf Vihanefesh [Lerner] 84:1-6
[98] Rikanti Yisro; Arizal in Naggid Mitzvah p. 5b and Shaar Hamitzvos Vaeschanan, brought in Birkeiy Yosef 1:13; 238:2; Chaim Sheal 25; Yosef Ometz 54; Beir Heiytiv 238:2; Mishnas Chassidim Miseches Hashechiva; Siddur Yaavetz; Zechor Leavraham 3 Mareches Lamed 67; Pesach Hadevir 235:1; 237:1; Ben Ish Chaiy Pekudei 7; Yesod Veshoresh Haavoda 6:2; Or Hachaim Haazinu; Likkutei Maharich Seder Kevius Itim Latorah Yifei Laleiv 238:3; Ashel Avraham 238; Or Li 40; Shaar Hatziyon 238:1 in name of Beri Heiytiv
[99] The reason: The Midrash [Tanchuma Ki Sisa 36; Pirkei Derebbe Eliezer 46] states that Moshe Rabbeinu did not experience day and night during his 40 day visit in heaven, after the giving of the Torah on Har Sinai. How then did he know when it was day? This he would know through when Hashem teaching him the written Torah. When he was taught the written Torah he knew it was day and when he was taught the oral Torah he knew it was night. [Birkeiy Yosef ibid; Or Hachaim ibid; Likkutei Maharich ibid; Shaar Hatziyon ibid; See also Tana Divei Eliyahu 2] Alternatively, the reason is because Mikra is in the world of Assiya and the nighttime is also Assiya, which is judgment, and one is thus not to arouse judgment at night through learning Mikra. [Arizal ibid brought in Ben Ish Chaiy ibid; Kaf Hachaim 237:9] Doing so is a Sakana. [Yesod Veshoresh Haavoda] However, Torah Shebaal Peh is Chesed, and hence helps neutralize the judgment of night. [Avnei Tzedek Seagate, brought in Likkutei Maharich ibid]
[100] See Yifei Laleiv 238:3; Ashel Avraham 238; Or Li 40
[101] Chaim Sheal 2:25 in name of Rashash that the Kabbalists do not read Tehillim at night until morning; Yosef Ometz 54; Pesach Hadevir 235:1; 237:1 in name of Machzor Kol Yaakov that saying Tehillim at night causes increase of Kelipos even before Maariv; Nimukei Orach Chaim in negation of Ashel Avraham; Sefer Shemiras Haguf Vihanefesh [Lerner] 84:2 footnote 2
[102] Yesod Veshoresh Haavoda ibid
[103] Pesach Havir ibid; For example: The Sephardim are accustomed to say Barchi Nafshi prior to Maariv on the night of Rosh Chodesh. Some Sephardim are accustomed not to recite it due to the above reason.
[104] Shaar Hatziyon 238:1 based on Peri Megadim 238 A”A 1 who states one is to learn Mikra, Mishneh, and Talmud also at night. [Shaar Hatziyon ibid] Nevertheless, he concludes that it is best to read it during the day; Maharsham 1:158 that it is permitted from the letter of the law
[105] Ashel Avraham Butchach 238; Levushei Michlol; Sdei Chemed in Or Li 40; Likkutei Maharich end of Seder Tikkun Chatzos; Tzitz Eliezer 8:2; Beir Moshe 4:22; Sefer Shemiras Haguf Vihanefesh [Lerner] 84:2 footnote 3
[106] The reason: As David asked Hashem to consider the recital of Tehillim to be similar to the learning of Negaaim. Hence, we see that it is similar to the oral Torah. [Ashel Avraham ibid]
[107] Sefer Haminhagim p. 41 [English]; Igros Kodesh 18:31 [printed in Shulchan Menachem 1:374]; Toras Menachem 48:122; Toras Menachem 1985 5:3103
[108] Kikar Laeden 5:7 [Chida]; Mentioned in Igros Kodesh ibid; see also Siddur Yaavetz; Levushei Mordechai Tinyana 186; Piskeiy Teshuvos 238 footnote 24
[109] Yesod Veshoresh Haavoda ibid; Vayechi Yaakov 9; Avnei Tzedek Seagate Y.D. 102, brought in Likkutei Maharich ibid; Daas Torah 238:2; Sefer Haminhagim p. 20; Igros Kodesh 18:31 [printed in Shulchan Menachem 1:374]; Toras Menachem 48:122; see Ben Ish Chaiy Pekudei 7; Sefer Shemiras Haguf Vihanefesh [Lerner] 84:5
The reason: As when studied with a commentary one can consider it as studying the Oral Torah. [Rebbe ibid]
[110] Sefer Haminhagim p. 20 “However, we say the Shiur of Chitas and Tanya”; Rebbe in Toras Menachem 48:122 “Regarding learning Chumash with Rashi at night, there is a discussion on this subject, although in actuality the custom is to study the Shiur Chumash also at night”; However, see Igros Kodesh 18:31 that the Rebbe was not so comfortable with saying Chumash at night and says that it should only be done in a time of need, and only if he learns a commentary on each and every verse
[111] Yesod Veshoresh Haavoda ibid
[112] Avnei Tzedek Y.D. 102; Daas Torah 238:2
[113] Ben Ish Chaiy Pekudei 7
[114] See Sefer Shemiras Haguf Vihanefesh [Lerner] 84:4
[115] Ashel Avraham Butchach 238; Avnei Tzedek Y.D. 102
[116] Nimukei Orach Chaim 238; Kenaf Renana Min Kenaf 44;
[117] Chida in Pesach Eiynayim Hashmatos Brachos 2, brought in Ben Ish Chaiy Pekudei 7; Sefer Shemiras Haguf Vihanefesh [Lerner] 84:6
[118] Beis Yisrael brought in Piskeiy Teshuvos 238:12
[119] Likkutei Maharich ibid in name of Zechor Leavraham 1 Mareches Taf in name of Rameh
[120] Likkutei Maharich [Seder Kevius Itim Letorah]
[121] Ben Ish Chaiy Pekudei 7; Kaf Hachayim 237:9; It was witnessed that the Rebbe said Shnayim Mikra on Friday night. [See Hiskashrus]
[122] Some opinions allow reading Mikra on Thursday nights. [Or Tzadikim; Mishnas Chassidim; Siddur Rav Shabsi; Yesod Veshoresh Haavoda; Ben Ish Chaiy Pekudei 7 “One may read 26 Pesukim”] Others go even further to state it is customary to recite Shnayim Mikra specifically on Thursday night. [Machazikei Bracha in name of Rashash] Nevertheless, some rule this allowance applies only to Mikra and not Targum. [Machazikei Bracha in name of Rashash brought in Likkutei Maharich ibid] To note however from the custom of the Chabad Rabbeim [Hayom Yom 4th Teves] to read the first, and at times also the second, portion of the Parsha on Thursday night. It is implied there from the wording [Maavir Sedra] that they also read Targum.
[123] Yesod Veshoresh Havodah Shaar Hanitzutz chapter 2; Shaareiy Halacha Uminhag ibid
[124] Likkutei Maharich ibid in name of Zechor Leavraham 1 Mareches Taf in name of Rameh
[125] Sefer Haminhagim p. 20 regarding regular Tehillim, and the daily Chitas Tehillim; Rebbe in Toras Menachem 48:122
[126] Sefer Haminhagim p. 20 “However, we say the Shiur of Chitas and Tanya”; Rebbe in Toras Menachem 48:122 “Regarding learning Chumash with Rashi at night, there is a discussion on this subject, although in actuality the custom is to study the Shiur Chumash also at night”; However, see Igros Kodesh 18:31 that the Rebbe was not so comfortable with saying Chumash at night and says that it should only be done in a time of need, and only if he learns a commentary on each and every verse
[127] See Yabia Omer 6:30; Yalkut Yosef Bikur Cholim p. 57 in name of Chida in Avodas Hakodesh, Yaskil Avdi, Meiy Yehuda Altman, Vayechi Yaakov,
[128] This follows the ruling of the Ashel Avraham of Butchach ibid who states Tehillim may be recited at night being it is a prayer and not learning.
[129] Igros Kodesh 18:31 [printed in Shulchan Menachem 1:374]; Sefer Haminhagim p. 41 [English]; Mi Yehuda 22; Piskeiy Teshuvos 238:3
Other opinions of Rebbe: Elsewhere, the Rebbe writes that we stop saying Tehillim starting from sunset. [See Likkutei Sichos 18:435, printed in Shulchan Menachem 1:287]
[130] Chaim Sheol 25 ibid based on Arizal and Rav Shalom Sharabi and that so is the custom of the Mekubalim; Rav Poalim O.C. 2:2 [that initially should not do so]; Likkutei Maharich ibid; Maharsham 1:158 in name of Zechor Leavraham and Yosef Ometz
[131] Ben Ish Chaiy Pekudei 7 in name of Chida who heard so from an Adam Gadol; Rav Poalim O.C. 2:2 that one is not to protest those who do so; Custom of many as brought in Chaim Sheol ibid; Kaf Hachaim 238:9; Nimukei Orach Chaim; Yaskil Avdi 4 Kuntrus Achron 2; Sefer Shemiras Haguf Vihanefesh [Lerner] 84:2 footnote 4
[132] Or Tzaddikim, brought in Likkutei Maharich ibid
[133] Kaf Hachaim 238:9 that so is the custom; Sefer Haminhagim p. 20; Igros Kodesh 18:31 [printed in Shulchan Menachem 1:374]; Toras Menachem 1985 5:3103; Rebbe in Toras Menachem 48:122; Rebbe in Sichos Kodesh 5734 2 p. 435, printed in Toras Menachem 4 p. 124
[134] Rebbe in Sichos Kodesh 5734 2 p. 435, printed in Toras Menachem 4 p. 124
[135] Yosef Ometz 54; Or Li [of Sdei Chemed] 40; Rav Poalim 2:2; Ben Ish Chaiy Pekudei 7; Kaf Hachaim 237:9; Yesod Veshoresh Haavoda 6:2; Maharsham 1:158; Sefer Shemiras Haguf Vihanefesh [Lerner] 84:3
[136] Chabad Custom: See Sefer Haminhagim p. 41 [English] that does not list Shabbos and Yom Tov as one of the days that permit Tehillim to be said at night. This implies that one is not to read Tehillim/ Mikra even on Friday night. See also Toras Menachem 48:122 which does not mention Friday night. However, it was witnessed that the Rebbe said Shnayim Mikra on Friday night. [See Hiskashrus]
[137] Yosef Ometz 54; Or Li [of Sdei Chemed] 40; Rav Poalim 2:2; Ben Ish Chaiy Pekudei 7; Kaf Hachaim 237:9; Yesod Veshoresh Haavoda 6:2; Maharsham 1:158
Chabad Custom: See Sefer Haminhagim p. 41 [English] that does not list Shabbos and Yom Tov as one of the days that permit Tehillim to be said at night. This implies that one is not to read Tehillim/Mikra even on the night of Yom Tov.
[138] Sefer Haminhagim p. 41 [English]
[139] Shaar Hamitzvos Vaeschanan p. 34; Naggid Mitzvah p. 24; Likkutei Maharich ibid in name of Or Tzadikim; Mishnas Chassidim; Siddur Rav Shabsi; Yesod Veshoresh Haavoda; Ben Ish Chaiy Pekudei 7 “One may read 26 Pesukim”; The custom of the Chabad Rabbeim is to read the first and at times also the second portion of the Parsha on Thursday night. [Hayom Yom 4th Teves]; Sefer Shemiras Haguf Vihanefesh [Lerner] 84:3
[140] Divrei Yatziv Y.D. 136
[141] Rav Poalim 2:2; Ben Ish Chaiy Pekudei 7; Kaf Hachaim 237:9; Sefer Shemiras Haguf Vihanefesh [Lerner] 84:4
[142] Heichal Menachem 3:266 based on a Yechidus with Rav Y. K., told over by Rav Levi Goldstein [after Mincha and on Sunday, but not at night]; Hiskashrus
[143] Yerushalmi Brachos 4:4; Sefer Shemiras Haguf Vihanefesh [Lerner] 92:1-2
[144] Gittin 70a; Kaf Hachaim 116:90
[145] Sefer Shemiras Haguf Vihanefesh [Lerner] 92:4
[146] Azharos Nosafos Tzavah Rebbe Yehuda Hachassid 15; Shevet Mussar 31; Nefesh Chaim Mareches Yud 24; Sefer Zechira; Shemiras Hnefesh 42; Shulchan Chaiy 38:1; Sefer Shemiras Haguf Vihanefesh [Lerner] 93; see there footnote 2 for various opinions in this matter and different days that are recorded
[147] See Avnei Tzedek Y.D. 44
[148] Chesed Lealafim 110; Kemach Soles 110:2; Kaf Hachaim 110:30
[149] Admur 110:9; Pesachim 2a; Taanis 10b; Bava Kama 72; Kaf Hachaim 110:28
[150] Admur 110:9; Pesachim 2a; Taanis 10b; Bava Kama 72
[151] P”M 110 A”A 10; M”B 110:28
[152] M”A 110:10; M”B 110:28
[153] Shearim Hametzuyanim Behalacha 68:4
[154] Kol Bo 118; Sefer Shemiras Haguf Vihanefesh [Lerner] 92:5
[155] Kol Bo 118; Midrash Pinchas 28 of Rav Pinchas of Koretz; Shemira Meialya 30; Sefer Shemiras Haguf Vihanefesh [Lerner] 92:5
[156] Midrash Pinchas 28 of Rav Pinchas of Koretz; Shemira Meialya 30; Sefer Shemiras Haguf Vihanefesh [Lerner] 92:5
[157] Likkutei Mahran; Shemira Meialya 29; Sefer Shemiras Haguf Vihanefesh [Lerner] 92:6
[158] Segulos Yisrael Mareches Daled 47; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:8
[159] Admur 110:9; Brachos 3b; Elya Zutah 110:5; Ateres Zekeinim 110; M”B 110:28; Aruch Hashulchan 110:15; Kitzur SHU”A 8:6
[160] Admur 110:9 “On the road one should not eat more than the amount one eats in a year of famine due to illness of the stomach, unless he is sitting in a ship and the like”; M”A 110:10; Taanis 10b; Kitzur SHU”A 68:6; M”B 110:20; Kaf Hachaim 110:29; Sefer Shemiras Haguf Vihanefesh [Lerner] 101:1
[161] Shemiras Haguf ibid
[162] Admur 110:9 “One who is traveling is to study Torah although he should not learn Beiyun Halacha in order not to stumble on the road unless he is on a wagon and another person is leading the wagon.”: M”A 110:10; Taanis 10b; Kitzur SHU”A 68:6; M”B 110:20; Kaf Hachaim 110:29; Sefer Shemiras Haguf Vihanefesh [Lerner] 101:2
[163] Sefer Shemiras Haguf Vihanefesh [Lerner] 96:1-4
[164] Sotah 46b; Rambam Aveilus 14; Darkei Moshe C.M. 426:1; Smeh 426:11; Birkeiy Yosef 110:4; Shaareiy Teshuvah 110:6; Kitzur SHU”A 68:6; Kaf Hachaim 110:15; Omitted from Michaber and Tur; See Sefer Shemiras Haguf Vihanefesh ibid footnote 4
[165] Sotah 46b
[166] Igara Dekallah Parshas Beshalach
[167] Sefer Darkei Tzedek; Mavor Yabok; Shemiras Hanefesh 51; Kaf Hachaim 116:159; Likkutei Maharich; Shulchan Chaiy 49; Ketzos Hashulchan 67 footnote 9; Sefer Shemiras Haguf Vihanefesh [Lerner] 96:3
[168] Sefer Zechira in name of Mekubalim; Shemiras Hanefesh 53; Likkutei Maharich p. 108b; Kaf Hachaim 116:161; Ketzos Hashulchan 67 footnote 9; Sefer Shemiras Haguf Vihanefesh [Lerner] 96
The crying of Dovid and Yehonason upon their separation: Scripture describes to us that when Dovid and Yehonason separated from each other for the last time they cried on each other, seemingly disregarding the above warning. In truth, however, one can say that they cried prior to their separation and then calmed down and separated. [Likkutei Maharich ibid; Shemira Meialya 34] Alternatively, one can say that they did separate upon crying on each other, and this endangered their lives, as can be seen from the fact that they never saw each other again, and Yehonason was killed in battle. [Kaf Hachaim 116:161]
[169] Possible understanding of Sefer Chassidim 741; Shulchan Chaiy 52; Shemiras Hanefesh 54; Sefer Shemiras Haguf Vihanefesh [Lerner] 96:2
[170] Admur 110:9; M”A 110:9; M”B 110:17; Rebbe Avin in Brachos 64a and Moed Katan 29a; Shemiras Hanefesh 52; Kaf Hachaim Y.D. 116:160; See Nitei Gavriel Aveilus 80 footnote 3; Sefer Shemiras Haguf Vihanefesh [Lerner] 95
[171] The reason: As Yisro told Moshe “/לך לשלוםGo to peace” [Shemos 4:8] and Moshe went and had continuous success. However David told Avshalom “/לך בשלוםGo in/with peace” [Shmuel 2:15] and he went and was hung. [Poskim ibid; Gemara ibid] When parting however from a dead person one is to say to him “לך בשלום/Go with peace” [Gemara ibid; Rambam Shoftim Avel 4:4] Several reasons have been offered behind this wording: 1) The reason why one is to say “Go to peace” when parting from a live person is because this implies that he is to have additional peace, while the wording of “Go with peace” implies that he should only go with the peace that he currently has. [Iyun Yaakov Brachos ibid in Pirush Hakosev and Anaf Yosef; Toras Menachem 1992 vol. 2 p. 248] 2) Alternatively, in truth there is no difference in positive or negative connotation between the two words, as we find many people in scripture who used both words, and even David Hamelech used it. Nonetheless, the term of “go to peace” is preferred as it is a message to the person leaving that he should go “to perform peace”, such as peace between couples and friends, and hence since he is being sent on a mission for peace, he will not be injured on his journey. [Iyun Yaakov Brachos ibid] 3) Alternatively, “go in peace” implies that only the journey is to be in peace while “go to peace” implies that he should find peace by his destination. [Maharsha Brachos ibid]
[172] “To lead us to peace and direct our steps to peace; to guide us to peace, to support us to peace, and to bring us to our destination in life, joy, and peace (one who intends to return that day says/and return us to peace).”
[173] Piskeiy Teshuvos 110:9; Ahalecha Beamasecha 8:13
[174] Nimukei Yosef and Ran Moed Katan ibid; Darkei Moshe Y.D. 403; Orach Mishur on Darkei Moshe ibid; Likkutei Maharich p. 108b; Kaf Hachaim ibid
[175] The proof: As we find many people who used this term, such as Yaakov Avinu said “Veshavti Beshalom El Beis Avi”, and even Yisro said “Vegam Kol Haam Hazeh Al Mikomo Yavo Beshalom”. Likewise Akish said to David “Go and return with peace” [Shmuel 1 29] [Orach Mishur ibid]
[176] Likkutei Maharich p. 108b; Shemira Meialya on Shemiras Hanefesh 33; Kaf Hachaim Y.D. 116:160
[177] Sefer Shemiras Haguf Vihanefesh [Lerner] 92:3
[178] M”B 110:20; Aruch Hashulchan 110:15
[179] Elya Raba 110:15; Kaf Hachaim 110:23
[180] Kaf Hachaim 110:23
[181] Sefer Chassidim 56
[182] Sefer Chassidim 1056; Shemiras Hanefesh 261; Kaf Hachaim 116:200
[183] Kaf Hachaim 116:200
[184] Tzavaah Rebbe Yehuda Hachassid 44 [39]; Shemiras Hanefesh 57; Kaf Hachaim 116:163; Ketzos Hashulchan 67 footnote 9 ; Likkutei Maharich; Sefer Shemiras Haguf Vihanefesh [Lerner] 94:1-8
[185] The Alter Rebbe once stated regarding one of his warnings that it would take an entire book the size of the Sefer Hashlah to explain it. [Shivim Temarim 44]
[186] Shulchan Chaiy 44:4
[187] Shulchan Chaiy 44:4; See Shemiras Hanefesh ibid footnote 3 that “Tzichtzuch” and Meshicha are two different actions, and possibly the Tzavah only intended to restrict Meshicha and not Tzichtzuch.
[188] Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44 “Perhaps”; Ketzos Hashulchan 67 footnote 9 in name of Ziknei Chassidim; Sefer Shemiras Haguf Vihanefesh [Lerner] 94:4 leaves this in Tzaruch Iyun
[189] Shivim Temarim 44; Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44
[190] Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44; Sefer Shemiras Haguf Vihanefesh [Lerner] 94:5 footnote 6
[191] Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44
[192] Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44
[193] Mili Dechassidusa ibid; See Sefer Shemiras Haguf Vihanefesh [Lerner] 94:6-7
[194] Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44; Sefer Shemiras Haguf Vihanefesh [Lerner] 94:8
[195] See Sefer Shemiras Haguf Vihanefesh [Lerner] 94:3
[196] Taharas Hakodesh 2 p. 45; Vayivarech David
[197] Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44
[198] Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44; Darkei Teshuvah 116:64
[199] See Sefer Shemiras Haguf Vihanefesh [Lerner] 99:1-8
[200] See Shev Yaakov 23; Noda Beyehuda Tinyana E.H. 79; Brought in Igros Kodesh Rebbe Maharash p. 45
[201] As it is recorded in many Achronim, as brought in next footnote, and likewise so testifies the Shivim Temarim that we are careful in this.
[202] Tzavah of Rav Yehuda Hachassid letter 43, recorded in: Zivcheiy Tzedek 116:104; Chesed Lealafim 110:5; Kaf Hachaim O.C. 110:21; Y.D. 116:162; Darkei Teshuvah Y.D. 116:64; Shemiras Hanefesh 57; Likkutei Maharich; Ketzos Hashulchan 67 footnote 9; Piskeiy Teshuvos 110:9; See Makor Chesed on Tzavah ibid that this is based on Bereishis Raba 77
[203] Mili Dechassidusa on Tzavah ibid in name of the son of Rav Zusha of Anipoli; Igara Deparka 10
[204] See Igros Kodesh Rebbe Maharash p. 47 that the Tzavah is not understood, and hence we only need to be careful in the exact case mentioned in the Tzavah
[205] Mili Dechassidusa on Tzavah ibid based on the reason recorded above which relate specifically to a married individual; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:7 concludes with Tzaruch Iyun
[206] Ohalecha Beamasecha 4:56
[207] Shulchan Chaiy 46:8 based on Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44 “Perhaps”; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:7 concludes with Tzaruch Iyun
[208] Kaf Hachaim Y.D. 116:162; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:2
[209] Mili Dechassidusa on Tzavah ibid; Initial stance of Shivim Temarim of Tzavah ibid in implication of Tzavah ibid and that so rules the Midrash Raba; Initial stance of Igara Diparka; Shemiras Hanefesh 57; Shulchan Chaiy 46:6; Haskama of Rav Y.S. Nathanson; Likkutei Maharich Seder Tefilas Haderech in name of Shoel Umeishiv; Piskeiy Teshuvos 110:9; Based on story of Raba Bar Channah in Brachos 53b; Rashi Bereishis 32:25 that Yaakov returned to get his Pachim Ketanim; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:3
[210] Conclusion of Shivim Temarim ibid based on what he witnessed from a number of Gedolim, including Rav Hillel Paritcher, who were stringent in this even during a journey; Conclusion of Igara Deparka ibid
[211] Mili Dechassidusa on Tzavah ibid; Darkei Teshuvah Y.D. 116:64; Piskeiy Teshuvos 110:9; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:4
[212] Mili Dechassidusa on Tzavah ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:5
[213] Mili Dechassidusa on Tzavah ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:5
[214] Mili Dechassidusa on Tzavah ibid
[215] Sefer Shulchan Chaiy 46:4; Piskeiy Teshuvos 110:9; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:5
[216] Sefer Segulos Yisrael Mareches Daled 38; Shemira Meialya 35; Piskeiy Teshuvos 110:9; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:7
[217] Initial implication of Shivim Temarim Basra ibid on wording of Tzavah, although he later brings a second version from which the opposite can be derived; Shulchan Chaiy 46:4 leans to be lenient although concludes with Tzaruch Iyun; See Sefer Shemiras Haguf Vihanefesh [Lerner] 99:6 footnote 8
[218] Shemiras Hanefesh 58 in name of the Zohar; Kaf Hachaim 116:164
[219] Peri Chadash 116:9; Yerushalmi Shabbos 3:6; Kaf Hachaim 116:102
[220] Peri Chadash 116:9; Yerushalmi Shabbos 3:6; Kaf Hachaim 116:102
[221] Iyun Yaakov Bava Basra 74a; Yifei Laleiv 3:8; Kaf Hachaim 116:112
[222] Tzavah Rebbe Yehuda Hachassid 40; Shivim Temarim 45; Shulchan Chaiy 69; Sefer Shemiras Haguf Vihanefesh [Lerner] 103:3
[223] Tzavah Rebbe Yehuda Hachassid 40; Shivim Temarim 45; Shulchan Chaiy 69; Sefer Shemiras Haguf Vihanefesh [Lerner] 103:3
[224] 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
[225] Shulchan Chaiy 54:2
[226] Sefer Chassidim 398; Sefer Shemiras Haguf Vihanefesh [Lerner] 227:2
[227] Hanhagas Hadam 10; Shemiras Hanefesh 264; Kaf Hachaim 116:201; Hanhagas Ha’adam 10
[228] Admur Shemiras Guf Vinefesh Bal Tashchis Halacha 16-17; Kaf Hachaim 116:84-86; Kitzur SHU”A 33:14; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:1-18
[229] Admur ibid Halacha 16-17; Bava Kama 91b-92a; Bava Basra 26a; Makos 22a; Pesachim 50b; Semak 229; Rambam Melachim 6:10; Tzavaah of Rav Yehuda Hachassid 45 and Sefer Chassidim 53; Taz Y.D. 116:6; Beir Heiytiv 116:8; Pischeiy Teshuvah 116:6; Chochmas Adam 68:7; Taz ibid writes that this law is omitted in Tur and Shulchan Aruch, however see Tur Y.D. 349-350; C.M. 383; See also Avodas Hagershoni Y.D. 116 and Shvus Yaakov 1:159 who question this assertion of Taz; See Shivim Temarim 53
[230] It is clearly evident from Admur ibid that cutting down a tree is Biblically forbidden due to Bal Tashchis, and so is understood from Makos ibid and so rules Sheilas Yaavetz 1:76; Gilyon Maharsha Y.D. 116; Rambam Sefer Hamitzvos ibid; Tosafus Bava Metzia 32b; See Shivim Temarim 53
Other opinions: Some Poskim imply that destroying fruit tree is only forbidden due to Sakana, and not due to Bal Tashchis [Taz Y.D. 116:6; The Poskim ibid question this ruling of the Taz; See Gilyon Maharsha ibid; Shivim Temarim ibid]
[231] Admur ibid Halacha 17; Taz ibid; Rav Chanina in Bava Basra 26a; See Shivim Temarim ibid; Sefer Chassidim ibid does not state why it is forbidden and makes no mention of danger; Kitzur SHU”A 33:11
[232] Setimas Kol Haposkim; Shivim Temarim ibid p. 59 in his final conclusion, unlike his initial attempted understanding
[233] Admur ibid Halacha 14 regarding Bal Tashchis; Sheilas Yaavetz 1:76
[234] Admur ibid Halacha 17; Binyan Tziyon 1:61; Avnei Tzedek Y.D. 42-2, brought in Darkei Teshuvah 116:51; Shivim Temarim ibid p. 60a that so is implied from Gemara and Poskim; See also Michaber C.M. 155:26; Mishneh Bava Basra 27b regarding the allowance to cut the branches of a neighbors tree that is encroaching into one’s property, and interferes with one’s desired use, and no mention is made that by a fruit tree, one must beware due to the danger involved; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:4
Other opinions: See next!
[235] Sheilas Yaavetz 1:76, brought in Darkei Teshuvah 116:51, that so is intent of Sefer Chassidim; Kerem Shlomo Y.D. 368; Toras Chaim on Bava Basra ibid and so learns Makor Chesed 62 in Bava Basra ibid; Shivim Temarim ibid and Makor Chesed 62 that the novelty of the Sefer Chassidim ibid who recorded the prohibition of cutting a fruit tree, is to teach us that the danger applies even in the permitted cases; Shivim Temarim 53:17 that one does not see a Siman Bracha even in the permitted cases, and so is implied from Pesachim 50b; See Igros Kodesh 7:264 who hints to this ruling of Sakana even in the permitted cases, even though it is clear that according to Admur it is allowed. In that letter the Rebbe instructed the asker to be stringent [despite Admur’s leniency] being that in the past a negative occurrence happened to him as a result.
[236] Sheilas Yaavetz ibid; Shivim Temarim 53:16 that doing so avoids the leftover danger in the permitted cases, even according to Rebbe Yehuda Hachassid; Chaim Sheol 1:23 and Kaf Hachaim 116:84 that even in the permitted cases it is best to cut it through a gentile
[237] Beis Shlomo Y.D. 1:191; Imrei Noam 2:3; Maharsham; Zera Emes 2:53, brought in Darkei Teshuvah 116:51; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:6
[238] Sheilas Yaavetz 1:76; Ikarei Hadat Y.D. 14:2 and 8; Shivim Temarim 53:16; Divrei Chaim; Gidulei Taharah; Vayetar Yitzchak; Mili Dechassidusa; Panim Yafos; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:13
[239] Tzemach Tzedek chapter 41, brought in Pischeiy Teshuvah 116:6
[240] Taz 116:6; Kneses Hagedola 116:31; Chaim Sheal 1:22; Chochmas Adam 68:7; Aruch Hashulchan 116:13; Kaf Hachaim 116:13
[241] Admur ibid; Taz ibid; Rosh on Bava Kama 91b; Kneses Hagedola 116:31; Chaim Sheol 1:22; Chasam Sofer 102; Chochmas Adam 68:7; Bashamayim Rosh 334; Pischeiy Teshuvah ibid; Aruch Hashulchan 116:13; Kaf Hachaim 116:84; Kitzur SHU”A 33:11; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:2
Other opinions: Some Poskim rule it is forbidden to cut down a tree even for the sake of building a house. [Beis Yaakov 140]
[242] Admur ibid; Chavos Yair 195; Lechem Hapanim 116:3; Beis Lechem Yehuda 116:4; Chaim Sheol 1:22; Kaf Hachaim 116:85; Aruch Hashulchan; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:14
[243] Chavos Yair 195; Lechem Hapanim 116:3; Beis Lechem Yehuda 116:4; Chaim Sheol 1:22; Aruch Hashulchan 116:13; Kaf Hachaim 116:85
[244] Admur ibid Halacha 16
[245] Chasam Sofer 102, brought in Pischeiy Teshuvah ibid
[246] Chasam Sofer ibid, brought in Pischeiy Teshuvah ibid
[247] Chaim Sheol 1:23 and Kaf Hachaim 116:84
[248] Admur ibid Halacha 16; Rambam Melachim 6:9; Rabbeinu Yerucham 21; Bava Kama 91b; See Shivim Temarim 53:17; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:10-11
Other opinions: Some Poskim rule it is forbidden to cut down even a tree that does not bear fruit, for absolutely no need at all. [Kehilas Yaakov, brought in Darkei Teshuvah 116:51] Other Poskim rule that one who cuts down a non-fruit bearing tree, will not see a Siman Bracha. [Piskeiy Tosafus; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:11]
[249] Shivim Temarim 52:16; Erech Shaiy; Imrei Noam 2:3; Avnei Tzedek ibid; Maharam Brisk 1:29; Poskim in Darkei Teshuvah 116:51; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:5
Other opinions: Some Poskim rule it is permitted to ask a gentile cut down any fruit bearing tree. [Tuv Taam Vadas Mahadurah Gimel 2:8]
[250] The reason: As throughout the entire Torah, whatever is forbidden to be performed by a Jew is forbidden to ask a Gentile to perform on one’s behalf. [Poskim ibid; See Admur 243:1; 343:5; 450:20; Ribis 72; Sheila Usechirus 29; Michaber C.M. 338:6 [regarding muzzling animal]; Beis Shmuel E.H. 5:16; Beir Hagoleh; Shach Y.D. 141:17 and 23; Question brought in Bava Metzia 90a -see Biur Hagr”a 5:32]
[251] Shivim Temarim 52:16; See Shut Beshamayim Rosh 334, brought in Pischeiy Teshuvah ibid, regarding if one needs the space of the tree that “Through a gentile one is not to be stringent at all”; Poskim in Darkei Teshuvah 116:51; Sheilas Yaavetz ibid; Chaim Sheol 1:22 and Kaf Hachaim 116:84 that even in the permitted cases it is best to cut it through a gentile
[252] Sheilas Yaavetz 1:76; Ikarei Hadat Y.D. 14:2 and 8; Shivim Temarim 53:16; Divrei Chaim Y.D. 2:57; Gidulei Taharah 29; Vayetar Yitzchak 64; Mili Dechassidusa; Panim Yafos; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:13
[253] See Pischeiy Teshuvah 116:6; Kaf Hachaim 116:86; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:7
[254] Sheilas Yaavetz 1:76, brought in Pischeiy Teshuvah ibid; Shvus Yaakov 1:159; Chaim Sheol 1:23; Kaf Hachaim 116:86; Birchas Yosef
[255] The reason: As the prohibition only applies against destroying the tree and when one uproots a tree with its roots and soil, it is as if the tree is still planted in the ground, as is evident regarding the laws of Arla. [Yaavetz ibid]
[256] Chasam Sofer 102, brought in Pischeiy Teshuvah ibid; Mahariy Ashkenazi
[257] Chaim Sheol ibid; Kaf Hachaim ibid
[258] See Darkei Teshuvah 116:51; Piskeiy Teshuvos 629:12; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:8
[259] Admur Shemiras Guf Vinefesh Baal Tashchis Halacha 16-17; Bava Kama 91b-92a; Bava Basra 26a; Makos 22a; Pesachim 50b; Semak 229; Rambam Melachim 6:10; Tzavaah of Rav Yehuda Hachassid 45 and Sefer Chassidim 53; Taz Y.D. 116:6; Beir Heiytiv 116:8; Pischeiy Teshuvah 116:6; Taz ibid writes that this law is omitted in Tur and Shulchan Aruch, however see Tur Y.D. 349-350; C.M. 383; See also Avodas Hagershoni Y.D. 116 and Shvus Yaakov 1:159 who question this assertion of Taz; See Shivim Temarim 53
[260] Beir Sheva, brought in Mishneh Lamelech Issurei Mizbeiach 7:3; Mahariy Besen 118; Beis Yitzchak 1:144; Chesed Leavraham
[261] See Mishneh Lamelech Issurei Mizbeiach 7:3 in length; Beis Yaakov 140, brought in Darkei Teshuvah 116:51; Sheilas Yaavetz 1:76
[262] The reason: As the prohibition only applies to destroying the entire tree. [ibid]
[263] Divrei Chaim Y.D. 2:59; Beis Yitzchak ibid; Dovev Meisharim 1:134; Har Tzvi 2:102
[264] Har Tzvi 2:101-102; Teshuvos Vehanhagos 1:376; Piskeiy Teshuvos 629:12
[265] This follows the ruling of Admur ibid that one may cut down a fruit tree if it is causing damage to other fruits trees of greater value. Thus, certainly one may prune a branch off the tree for the sake of having the rest of the tree grow healthy fruit, as certain branches suck out an exorbitant amount of the trees energy and prevent it from developing good quality fruit.
[266] Michaber C.M. 155:26; Mishneh Bava Basra 27b
[267] Michaber 155:27; Mishneh Bava Basra 27b
[268] See Darkei Teshuvah 116:51; Piskeiy Teshuvos 629:12
[269] Admur Shemiras Guf Vinefesh Baal Tashchis Halacha 16-17; Bava Kama 91b-92a; Bava Basra 26a; Makos 22a; Pesachim 50b; Semak 229; Rambam Melachim 6:10; Tzavaah of Rav Yehuda Hachassid 45 and Sefer Chassidim 53; Taz Y.D. 116:6; Beir Heiytiv 116:8; Pischeiy Teshuvah 116:6; Taz ibid writes that this law is omitted in Tur and Shulchan Aruch, however see Tur Y.D. 349-350; C.M. 383; See also Avodas Hagershoni Y.D. 116 and Shvus Yaakov 1:159 who question this assertion of Taz; See Shivim Temarim 53
[270] Beir Sheva, brought in Mishneh Lamelech Issurei Mizbeiach 7:3; Mahariy Besen 118; Beis Yitzchak 1:144
[271] Mishneh Lamelech Issurei Mizbeiach 7:3; Beis Yaakov 140, brought in Darkei Teshuvah 116:51; Sheilas Yaavetz 1:76
[272] The reason: As the prohibition only applies to destroying the entire tree. [ibid]
[273] Divrei Chaim Y.D. 2:59; Beis Yitzchak ibid; Dovev Meisharim 1:134; Har Tzvi 2:102
[274] Har Tzvi 2:101-102; Teshuvos Vehanhagos 1:376; Piskeiy Teshuvos 629:12
[275] Neta Shoreik 42 and Avnei Tzedek 42-2, brought in Darkei Teshuvah 116:51; Teshuras Shaiy Tinyana 165; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:9 and 12
[276] Erech Shaiy, brought in Darkei Teshuvah 116:51; Shevet Sofer Y.D. 94; Devar Eliyahu 37; Atzei Chaim 12; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:9
[277] Tzavaas Rebbe Yehuda Hachassid 44; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:15
[278] Shivim Temarim on Tzavah ibid
[279] Shem Aryeh; Migdal Oz 9:26; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:16
[280] Mili Dechassidusa ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 250:17
[281] Mili Dechassidusa ibid
[282] Minchas Shabbos 86:29
[283] Likkutei Sichos 16:129 and Igros Kodesh 23:88 regarding not selling and not to disowning Shirayim of the Rebbe to the Gentile for Passover being that is contrary to the honor of his rebbe to give it or sell it to a Gentile or to disown it
[284] Sefer Chassidim 666; Nagid Umitzvah; Kav Hayashar 7; Sefer Zechira; Sefer Shemiras Haguf Vihanefesh [Lerner] 245 footnote 1
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