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Letter W
A. Overwalking:[1] [Achronim]
Walking excessively is damaging to the body.
B. Walking for a long period of time:[2] [Talmud/Achronim]
One should not walk for a prolonged period of time, as doing so is difficult on the eyes.
C. Koma Zekufa-One’s Posture while walking:[3] [Talmud/Shulchan Aruch Harav/Achronim]
One should get up[4] and walk in a manner that his head[5] is [slightly[6]] bent downwards, and not with a straight posture, [and outstretched neck[7]]. It is forbidden to walk with a straight posture for even less than 4 cubits [6 feet and 4 inches].[8]
The severity of walking in a straight posture:[9] One who walks in a straight posture is considered[10] to be repelling the Shechinah which fills the entire earth.
The definition of a straight posture:[11] It is considered that one is walking with a straight posture if his head is so high up that he cannot see the ground that is near his feet. Thus [being that one has to walk in a manner that he can see near his feet] he needs to walk slowly in order not to walk into something.
Not to bend too much: One should not bend his back [forward] or have his head bent too much to the point that he cannot see the people in front of him. Rather he is to walk in an average bent manner so he could see the people walking towards him (without having to lift his eyes too much[12])
Walking in large steps and strides, skipping, and jumping, and running:[13] [Talmud/Shulchan Aruch Harav/Achronim]
Even during the week, one is not to walk in wide steps, as doing so takes way 1/500th of one’s ability of sight.[14] Even more so on Shabbos, one may not walk in wide steps, if one is able to walk in smaller steps.[15]
The definition of a wide step: A wide step is defined as a step of more than an Ama distance [48 cm.] from the head of the toe of one foot to the head of the toe of the second foot.[16] [Some Poskim[17], however rule that that the above is only for a normal sized person, however, by a large person, then the strides are measured according to each person’s normal way of walk. Other Poskim[18] rule that large strides are defined as one who lifts his second foot prior to putting down his first foot while walking, which is synonymous with skipping, and hence according to this opinion there is no restriction regarding walking in large strides at all.]
A Tikkun for one who walked in wide steps:[19] If a person walked in large steps [during the week] he can fix the danger of losing part of his eyesight through “Kiddush of Bein Hashmashos.”[20] This means that one drinks ]and is careful in[21]] the kiddush wine on the night of Shabbos [and the wine of Havdalah[22]].[23] Alternatively, this means that one rubs the Kiddush wine of Friday night [or Motzei Shabbos by Havdalah[24]] on one’s eyes.[25] This is hinted to in the numerical value of “יין” which is the same as the letter “ע” which represent the eye.[26] Alternatively, this means that one looks at the candles during kiddush [and Havdalah[27]], immediately prior to reciting Kiddush.[28] [The above Segulos only help for one who took large steps during the week and not for one who took large steps on Shabbos.[29]]
Skipping and jumping:[30] It is forbidden to skip and jump due to the above reason. This refers to lifting the second leg prior to [fully] putting the first leg down.[31]
Running:[32] It is forbidden to run in large steps due to the above reason.
A. Cases of exception to permit running and walking in large steps:
To avoid getting wet or dirty, or danger: If it is not possible for one to walk in normal strides of less than one Ama, such as he needs to skip over a muddy area [so he does not dirty his clothing[33]], or a channel of water, then he may take strides that are greater than one Ama. [Likewise, one may run in order to protect himself from rain or storm. Certainly, one may run away from danger, such as a barking dog.[34]]
For the sake of a Mitzvah:[35] The above regulation against taking large steps only applies when doing so for the purpose of a mundane activity. However, it is permitted to run even in large steps for the sake of a Mitzvah, such as if one is running to Shul and the like.
Child play/For sake of enjoyment:[36] It is permitted [even initially[37]] for children/lads [who are playing together[38]] to jump and run for the sake of pleasure and fun if they enjoy doing so. Likewise, even adults may run for the sake of seeing an item that they enjoy.[39]
Running and jogging for sports and exercise:[40] It is permitted to run during the week for the sake of sports and exercise, even if one does so in large strides.
B. Walking on a road-Where to walk:[41] [Talmud/Shulchan Aruch Harav/Achronim]
Peace in the city: When there is peace in a city, one is not to walk [at night[42]] on the sides of the road being that the angel of death does not have permission to pass and thus hides on the sides of the road. [However, by day there is no issue with walking in middle of the road being that Mazikin are not found during the daytime.[43]]
Plague in the city: If there is a plague in the city, then one should not walk in middle of the road [whether by day or by night[44]] being that the angel of death walks down the middle of the road, as he now has permission to pass. [Accordingly, he is to avoid going outside at all during these times.[45]]
C. Walking through sewage:[46] [Talmud/Shulchan Aruch Harav/Achronim]
One is not to pass barefoot through sewage water unless 60 steps have already stepped and passed through it, or the sunshine has already passed over it, or one spread earth over it, or one spit saliva into it, as if none of the above have occurred then an evil spirit resides on it. [Practically, the custom of the world is not to step over sewage water even if the above conditions are fulfilled.[47]]
D. Walking barefoot:[48] [Talmud/Shulchan Aruch Harav/Achronim]
One may not walk barefoot.[49] The sages[50] said that one who does not place shoes on his feet is considered excommunicated from G-d. [Thus, it is forbidden to walk barefoot as one who does so is considered excommunicated to G-d.[51] Likewise, walking barefoot attaches one’s feet to the Kelipos of the earth and is hence forbidden according to Kabbalah.[52] Likewise, wearing shoes has Kabbalistic meaning, corresponding to the angel Matat and Sadalfon.[53]] A person should even sell all that he has [even the walls of his house[54]] in order to buy shoes for his feet.[55] Nonetheless, in areas that it is common to walk barefoot, then one may walk barefoot.[56] [However, even in such a case, it is proper to wear shoes.[57] However, one may walk barefoot for purposes of Teshuvah.[58]]
E. Walking barefoot on lice:[59] [Achronim]
One who walks barefoot on top of lice that are on the ground causes himself the illness called “Geli Zucht.”
F. Walking barefoot upon awakening:[60] [Achronim]
It is dangerous for one to walk barefoot upon leaving bed upon awakening in the morning. [However, this only applies by an earth floor, however by a tiled floor of either wood or stone there is no danger involved to walk barefoot.[61
G. Walking alone at night:[62] [Talmud/ Shulchan Aruch/Shulchan Aruch Harav/Achronim]
One may not walk alone at night [on any night of the week[63]].[64] [In Talmudic times, this especially applied to Tuesday night and Friday night.[65] This especially applies when traveling.[66] This especially applies when walking in an unsettled area, outside of the city, and one who does so is considered a Shoteh.[67] From some sources, however, it is evident that this prohibition applies only to a Torah scholar.[68] Likewise, from some sources it is evident that this prohibition only applies when traveling outside of the city, in which case we say that he should not begin his travels prior to the rooster’s crow if he is traveling alone.[69] However, within the city, there is no worry of walking alone at night.[70] Likewise, in any area in which there are other people passing by, it is not considered that one is walking alone, even though he is walking by himself.[71] Furthermore, some Poskim[72] suggest that the prohibition only applies when walking alone in the dark, however, if the area is lit, then there is no prohibition to walk alone.]
Woman after Mikveh:[73] It is dangerous for a woman to walk home alone after immersing in a Mikveh. [If, however, she has a lit candle, or flashlight, in her hand, then there is no worry.[74]]
Woman carrying water: [75] It is dangerous for a woman to draw water alone [at night]. [If, however, she has a lit candle, or flashlight, in her hand, then there is no worry.[76]]
H. Walking alone during the day:[77] [Talmud/Shulchan Aruch/Achronim]
*See our corresponding Sefer “The Laws & Customs of the Three weeks” for the full details of this matter!
From the 17th[78] of Tammuz until the 9th of Av one is to beware not to walk alone during the three weeks, between the 4th and 9th hours of the day.[79] [There is difference of opinion if this refers to the beginning or end of these hours. Some[80] write it is from the end of the 4th hour until the beginning of the 9th [for a total of 4 hours]. Others[81] write it is from the beginning of the 4th hour until the end of the 9th [for a total of 6 hours]. Others[82] write it refers to end of the 4th hour until the end of the 9th hour. This prohibition is relevant only when walking alone in a deserted area and not when walking alone in a settled area that contains people passing by.[83]]
I. Walking in the shade:[84] [Achronim]
*See our corresponding Sefer “The Laws & Customs of the Three weeks” for the full details of this matter!
From the 17th of Tammuz until the 9th of Av one is to beware not to walk in the border area between the shade and the sunlight, between the 4th and 9th hours of the day.[85] Likewise, one is to beware from staying in the shade during the months of Tammuz-Av.[86]
J. Walking between two people of the opposite gender:[87] [Talmud/Shulchan Aruch Harav/Achronim]
A [lone[88]] man may not pass in between two women, and a [lone] woman [may not pass] between two men, due to that the evil spirit resides [on the person when he/she does so]. [This especially applies if the woman is a Niddah[89], although is not exclusive to if she is, and applies starting from the age of Mitzvos.[90] It applies whether the men/women are Jewish or gentile.[91] This applies even if the women are one’s relatives, such as one’s daughters, and applies whether the women are married or single.[92] It only applies if the women/men are parallel within four Amos of each other. It is debated if it applies if one is sitting, or if the two men/women are sitting, or walking. One who transgresses this causes himself to forget his Torah learning or have difficulty in his comprehension of Torah.[93] In the event that one is unable to avoid walking between two men/women then she/he is to take hold of an item in their hand to separate between him and them.]
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Q&A May one walk between two men/women relatives, such as a man walking between his wife and daughter, or between his two daughters, or a woman walking between her husband and son, or between two sons?[94] No, one may not walk even between relatives. However, some write that one’s wife does not count as one of the two women.[95]
May two men/women walk between two women/men?[96] Yes. Two men or women who are walking together side by side may walk between two women/men.
How close together must the men/women be for there to be an issue for one of the opposite gender to walk between them?[97] It is only an issue to walk between the two men/women if the two people are standing within four Amos [196 cm.] of each other.
Must the two men/women be parallel to each other for there to be an issue to walk between them?[98] It is only an issue to walk between the two men/women if the two people are standing parallel to each other and on the same level of height. Thus, if one of the women is standing on the stairs and another is talking to her below the stairs, there is no issue to walk between them.
May one walk between two girls who have never been married?[99] Some are lenient in this matter[100], although practically one is to be stringent.[101]
May one walk between two girls/boys below the age of Bar/Bas Mitzvah?[102] Yes. However, some are stringent in this matter.
May one walk between two men/women who are sitting, such as on a bus? Some suggest that the prohibition applies only if the women/men are standing, while if they are sitting then it is permitted to walk or sit between them.[103] Others, however, are stringent even in such a case.[104]
May one walk between two men/women who are walking? Some Poskim[105] write that it is permitted to do so, as the entire issue is when the men/women are standing still.
May two men walk with a woman standing in between them, or vice versa?[106] This matter requires further analysis.
May one sit between two men/women, such as on the Shabbos table?[107] Some suggest that the prohibition applies only if the women/men are standing, while if they are sitting then it is permitted to walk or sit between them.[108] Likewise, some suggest that the issue is only is only if one is standing between the two women, while if one is sitting between them then it is permitted.[109] Others, however, are stringent even in such a case.[110]
May one stand between two men/women?[111] This matter requires further analysis.
What is one to do if he cannot avoid walking between two men or women?[112] One is to hold something in his hand, such as his phone, wallet, or bag, and have in mind that it separates between them. If one does not have anything in his hand, he should hold his Peiyos or beard.
What is the Tikkun for one to do in the event that he passed between two women? If a man passed between two women, the Talmud[113] records the following Tikkun that he can do: Rav Papa says that he should recite a verse that begins and ends with the name Keil or with the word Lo. The following is the suggested verse that begins and ends with Keil:[114] אל מוציאם ממצרים כתועפית ראם לו כי לא נחש ביעקב ולא קסם בישראל כעת יאמר ליעקב ולישראל מה פעל אל. The following is the suggested verse that begins and ends with Lo:[115] לא איש אל ויכזב ומאדם ויתנחם ההוא אמר’ ולא יעשה ודבר ולא יקימנה Other alternative verses of Keil and Lo:[116] אל אלהים ה’ הצילנו מכל רע ומכל נזק אשר בידך כח וגבורה כי אתה אל לא תטשני אלהי תעזבני שמרני כאישון בת עין טרם אקרא תענני ואל תאמר לא |
K. Walking or standing between two dogs, two palm trees, two pigs, and two snakes, or two people walking or standing with them in between:[117] [Talmud/Shulchan Aruch Harav/Achronim]
[The Talmud[118] lists a number of “in between” walking or standing restrictions, in which one may not allow a certain item to be between two people when they stand or walk, and likewise may not be between that item when they stand or walk. The reason behind these restrictions is because doing so causes the evil spirit to reside on oneself. One who transgresses this causes himself to forget his Torah learning or have difficulty in his comprehension of Torah.[119] In the event that one is unable to avoid walking between the above items then she/he is to take hold of an item in their hand to separate between him and them.[120] These restrictions only apply when the item or people are parallel and within four Amos of each other.[121] The following is the list of problematic items:]
- Men and women:[122] A [lone[123]] man may not pass [or stand] in between two women [who are parallel and within four Amos of each other[124]] and a [lone] woman [may not pass or stand] between two men is [who are parallel and within four Amos of each other], due to that the evil spirit resides on them.
- Dogs:[125] Likewise, [one is not to allow] a dog to pass [or stand] between two people [who are parallel and within four Amos of each other], or a [lone] person [to pass or stand] between two dogs [who are parallel and within four Amos of each other].
- Date palms:[126] As well [one may not pass or stand between two] date palms [who are parallel and within four Amos of each other]. [Likewise, two people who are parallel and within four Amos of each other should not walk or stand with a date palm in between them.[127]]
- Pigs:[128] Some say [that one may likewise not pass between] even [two] pigs, [who are parallel and within four Amos of each other]. [Likewise, two people who are parallel and within four Amos of each other should not walk or stand with a pig in between them.]
- Snakes:[129] Some say [that one may likewise not pass between] even [two] snakes, [who are parallel and within four Amos of each other]. [Likewise, two people who are parallel and within four Amos of each other should not walk or stand with a snake in between them.]
- Camels: [Some say that one should not walk between two camels.[130] It is unclear if this applies likewise against allowing a camel to pass in between two people.[131] Practically, Admur and other Poskim completely omits camels from his list of restrictions.]
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General Q&A How close together must the two items or people be for there to be an issue?[132] It is only an issue if the two items or people are standing within four Amos [196 cm.] of each other.
May two men/women walk between the two items?[133] Yes. Two men or women who are walking together side by side may walk between two women/men/date palms/dogs/pigs/snakes.
Must the two items or people be parallel to each other for there to be an issue to walk between them?[134] It is only an issue if the two items or people are standing parallel to each other and on the same level of height. Thus, if one of the women is standing on the stairs and another is talking to her below the stairs, there is no issue to walk between them.
What is one to do if he cannot avoid walking between two men or women?[135] One is to hold something in his hand, such as his phone, wallet, or bag, and have in mind that it separates between them. If one does not have anything in his hand, he should hold his Peiyos or beard.
Q&A on Dogs How is one supposed to walk his dog if there will always be people that he is passing on the street and the dog will end up in between two people, which is between the walker and the other person? So long as the dog is in front or behind its walker then it is not considered to be in between the walker and another person. Q&A on Palm trees Which type of palm trees are included in the restriction?[136] Only palm trees of the date species are problematic.[137]
What is one to do if there are two date palms, one on each side of the sidewalk? The Talmud states that whenever there is a public path that separates between the two date palms the danger dissipates.[138] Accordingly, it seems that in this case it is not such an issue. Nonetheless, being that this is not recorded in the Poskim, it is proper to circumvent it or do the Tikkun below. |
L. Walking over a child-Is one to avoid stepping over a child lest he not grow:[139] [Sichas Nashim/Tradition of some-No Source]
Many families have a tradition that you should not step over a child lest he not grow. 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.
M. Not to walk behind a Niddah:[140] [Achronim]
One is not to walk behind a woman who is a Niddah. [Practically, some Poskim[141] conclude that these stringencies are no longer applicable today.]
N. Not to step on the earth that a Niddah stepped on:[142] [Achronim]
One is not to walk on the earth that a Niddah stepped on. [Practically, some Poskim[143] conclude that these stringencies are no longer applicable today.]
Unstable walls:[144] [Talmud/Shulchan Aruch Harav/Achronim]
It is forbidden to walk under a tilted [unstable] wall [due to worry of it falling, and due to that walking in such an area can cause one’s sins to be reviewed above in heaven[145]]. One may not enter the area on the trust that G-d will perform a miracle on his behalf.[146]
Lending one’s wallet to another:[147] [Talmud/Achronim]
One is to beware not to lend his wallet to another person as by doing so he sells his Mazal [i.e. good fortune].
Weekdays: [Talmud/Shulchan Aruch/Achronim]
Starting a new activity on Mondays and Wednesdays:[148] It is customary not to begin a new activity on Mondays and Wednesdays.[149] [Some Poskim[150] rule that this only applies for mundane matters and not for matters that involve a Mitzvah. Practically, so is the custom.[151] One may thus get married on Mondays and Wednesdays without worry. One is to however avoid moving on Mondays and Wednesdays.[152] If this is unavoidable, then one is to at least move some items into the home, the day before.[153] Alternatively, one is to bring Torah books, and/or have a Chassidic gathering, at the home on the day before.[154] Some Poskim[155] rule that one may be completely lenient regarding starting activities on Monday’s, and one is only to be careful on Wednesdays. The custom of the world today is to be completely lenient in this regard[156] although some segments of Jewry are stringent even today.[157]]
Ending an activity on Wednesdays:[158] According to the Zohar just as one is not to start a new activity on Wednesdays, so too one is not to end an activity on a Wednesday.
There exist superstitions relating to whistling, such as that whistling summons demons if one does so inside of his home[159], and hence some people believe that you may not whistle according to Halacha or Kabbalah. Practically, while some negate whistling[160], it is an explicit ruling in the Rishonim and Poskim[161] that whistling is permitted, and that it is permitted to whistle even on Shabbos. Likewise, the concept of whistling is recorded in Scripture, as it states that in the future era Hashem will whistle.[162] Likewise, it seems from scripture that Dovid Hamelech whistled when he celebrated the return of the Ark. Whistling took place by the Chassidic gatherings by the Rebbe, and was encouraged by the Rebbe.[163] In 5736, the Rebbe dedicated an entire talk to this subject, in which he explicitly negates any prohibition, or any ways of the Gentiles involved in whistling, and explains that whistling out of joy in one’s service of G-d is a good and precious thing.[164]
Closing up a well:[165] [Achronim]
Some are particular not to stop up a well of water.
A. Fighting and quarreling with members of one’s household:[166] [Achronim]
One is to avoid fighting or arguing with members of his household, as a home which contains fighting and arguing invites the Sitra Achra into the home, and blemishes the Shechinah.
B. Buying one’s wife jewelry:[167] [Talmud]
One who does not buy his wife jewelry and is thereby cursed by her, this can cause him to become poor.
A. To open windows before sunrise:[168] [Achronim]
Prior to sunrise, one is to open all of the windows of his home in order to allow the string of Chesed that shines in the world to enter him ho
B. To close windows at night:[169] [Achronim]
Prior to the beginning of the night, one is to close all of the windows of his home in order to prevent the forces of severities from entering him home, and to correspond to the closing of the gates of Gan Eden at this time.
C. Not to open windows until midnight:[170] [Achronim]
From the 17th of Tammuz until the 9th of Av one is not to open the windows of his home until midnight.
D. Sealing off the window or door of a room/home:[171] [Sefer Chassidim/Tzavah of Rav Yehuda Hachassid/Achronim]
One may not completely [and permanently[172]] close off a window or door, being that demons use openings to enter and exit and hence closing it off can lead to danger. Rather one must leave a small hole in the area. [This applies even by the joint wall of a Shul and a home.[173] The custom is to place a hollow tube, such as a tin can, that is open from both ends within an area of the window or door, and the remaining area may then be sealed.[174] So was the ruling of the Tzemach Tzedek.[175] Some Poskim[176] learn that the danger involved is both for the people who live in the house as well as for the person who closed up the openings. It is questionable whether this danger applies after much time has passed.[177] ]
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Q&A How large of a circumference must the remaining hole contain? From the letter of the law, a hole of any size suffices.[178] However, the Rebbe Rayatz records that the custom is for the hole to have a circumference of 1.5 Tefach, which is 12 centimeters.[179]
May one cement and paint over the remaining hole [i.e. the open ends of the tube]?[180] Yes. The hole may be covered over by a plug, thin layer of cement, paint, and the like, so long as the hole remains hollow inside, and one is able to easily remove the covering, if he so wishes.
May one completely seal off a door or window if there is another exit adjacent to it?[181] No.[182]
May one close [not seal] a window or door if he plans to leave it closed for a very long time?[183] Yes.
May one seal a window or door if he leaves the window/door frames intact? Some[184] write this is allowed.
May one demolish a building and then rebuild a new project with different areas of windows and doors?[185] Sefer Chassidim[186] writes that his warning applies even in such a case, and hence one must be careful not to change the areas of the doors and windows, and to rebuild all the doors and windows that existed in the first building. Nevertheless, the custom is not to be stringent in such a case and rather the doors and windows are rebuilt in whatever manner one desires.[187]
May one close the opening of a cellar?[188] It is possible that there is no danger in such a case.
May one close the opening of a chimney?[189] Some Poskim[190] rule that there is no danger in such a case.
May one install an air-conditioning unit into his window? Yes, as there remains some empty space that is not covered over.
May one erect a wall in front of the door or window?[191] It is possible that there is no danger in such a case.
May one close up the openings, windows and doors, of a damaged home?[192] No. |
Dangers of involving oneself with witchcraft:[193] [Sefer Chassidim/Achronim]
Evil forces are more prone to damage and attack those who involve themselves with witchcraft, such as one who either personally or his ancestors have been involved in amulets or witchcraft.
A. Not to look at the face of women:[194] [Sefer Chassidim/Achronim]
It is forbidden to stare at the face of women. However, one may do so for the sake of Pikuach Nefesh.
B. Not to talk to a woman in the marketplace:[195] [Talmud/Achronim]
One is not to talk to a woman in the marketplace, and one who does so forgets his learning.
Writing on Motzei Shabbos:[196] [Achronim]
Some write that writing words of Torah on Motzei Shabbos is a grave danger.[197] Based on this, many are accustomed not to write at all on Motzei Shabbos.[198] Practically, the world is not careful in this matter.[199]
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[1] Kitzur SHU”A 32:27
[2] Kesubos 111a; Sefer Shemiras Haguf Vihanefesh [Lerner] 264 [Vol. 2 p. 755]
[3] Admur Basra 2:5; Kama 2:7 with slight differences; Michaber 2:6; Brachos 43b; Kiddushin 31a
[4] It requires further analysis as to the need of these seemingly superfluous words which are not written in the Michaber. Perhaps it is teaching us that the above method of walk begins to apply as soon as one begins walking after awakening and not only when walking in public.
[5] Basra ibid; in Kama ibid it says, “with his figure slightly bent” and does not specify the head.
[6] Basra ibid
[7] Basra 2:5; as the verse states “And they went with stretched necks and deceiving eyes” [Basra ibid]
[8] Admur Kama and Basra ibid; M”A 2:5; Taz 2:4; Olas Tamid 2:5; Elya Raba 2:3; Implication of Brachos ibid [according to our current Girsa] “One who walks even four Amos]
The reason: It is forbidden to walk with a straight posture for even less than 4 cubits being that the verse states that Hashem’s glory fills the entire earth [which implies that his glory reaches and descends below] and thus one who walks with a straight posture is considered as if he is repelling away [and pushing up] the Shechinah. [Kama and Basra ibid with changes in wording. Vetzaruch Iyun on the meaning behind the differences; See Brachos ibid who writes and Kiddushin ibid]
Other Poskim: Some Poskim rule that it is permitted to walk less than 4 Amos in this posture. [Machazik Bracha 2:1; Peri Megadim 2 A”A 5; Implication of Girsa in Kiddushin ibid which omits the word “even” and so is also the Girsa of some in Brachos ibid] However, other Poskim, including Admur, rule that it is forbidden to walk this way even less than 4 Amos. These Poskim interpret the Gemara which states “4 Amos” to be inexact. Practically the main opinion is like the above opinion which is stringent. [Kaf Hachaim 2:13]
[9] Admur Kama and Basra ibid; Brachos ibid
[10] Basra ibid; In Kama ibid it says “Because it appears that one is pushing away…”
[11] Basra ibid
[12] These parentheses are in the original
[13] Sefer Shemiras Haguf Vihanefesh [Lerner] 110:1-5
[14] Admur 301:1-2 and 90:13 and 271:19; M”A 90:25; 301:1; Shabbos 113B; Brachos 6b and 43b; Taanis 10b; Tosafus Taanis ibid; M”B 90:42; 301:1; Kitzur SHU”A 32:27
Other opinions: Some Poskim rule that there is no restriction against walking in large strides at all, but rather against skipping. [Aguda Taanis 1:5 in name of Tosafus, brought in M”A 301:2 and Admur Kuntrus Achron 301:1] Other Poskim rule that there is never a prohibition against taking large strides or skipping during the week, and it only applies on Shabbos. [Tosefes Shabbos 301:3]
[15] Admur 301:1-2 and 90:13; Rama 301:1; Hagahos Ashri Eiruvin 2 in name of Or Zarua Eiruvin 143; Rebbe Yishmael Shabbos 113b; See Sefer Shemiras Haguf Vihanefesh [Lerner] 110:3
Other opinions: Some Poskim rule there is no prohibition against taking long strides on Shabbos. [Aguda Taanis 1:5 in name of Tosafus; implication of Rambam 24:4, brought in Kuntrus Achron 301:1 and M”A 301:2; Minchas Shabbos Shiyurei Mincha 90:1; See Piskeiy Teshuvos 301:1 footnote 8]
[16] Admur ibid; M”A 301:2 that the foot is half an Ama and one may not walk in strides larger than a half Ama between the two feet; Shabbos ibid and Rashi there; Ketzos Hashulchan 117:2;
[17] M”B 301:3; See Sefer Shemiras Haguf Vihanefesh [Lerner] 110:2 footnote 4
[18] Aguda Taanis 1:5 in name of Tosafus, brought in M”A 301:2 and Admur Kuntrus Achron 301:1
[19] See Sefer Shemiras Haguf Vihanefesh [Lerner] 110:6 footnote 10
[20] Brachos 43a
[21] Igros Kodesh 11:375, and whoever is more careful in this adds to his eyesight
A directive of the Rebbe to an individual to use red wine: See JEM “Here’s My Story” of 16th Sivan 5773 that Dr. Leonard Lovitch [a surgeon living in LA] received a directive from the Rebbe to be particular to drink only red wine for Kiddush and Havdalah as a Segulah for his dislocated eye, and failing eyesight, to return to normal, which miraculously a few weeks later after drinking red wine for Kiddush and Havdalah! Nonetheless, as with all private directives of a Rebbe [i.e. Horah Pratis], no Halachic matters, or even acts of piety can be derived from this story, as it was a Tikkun meant for that individual, and does not come to add or subtract from the Halacha explained above, which is the directive for the masses.
[22] Igros Kodesh 11:375, printed in Shulchan Menachem 2:66; See Pirkei Derebbe Eliezer 20 in Pirush Radal
[23] Rashi Brachos ibid and Shabbos ibid
[24] Perisha 269; Igros Kodesh 12:226, printed in Shulchan Menachem 2:145; See Admur 296:5
[25] Tur 269 and Tosafus Pesachim 110a in name of Rav Nutranaiy Gaon; See Maharsha Brachos ibid, Perisha ibid; Igros Kodesh 12:226, printed in Shulchan Menachem 2:145 and footnote 2 there
[26] Igros Kodesh, printed in Shulchan Menachem ibid footnote 6; See Eiruvin 65a; Sanhedrin 38a and Rashi there
[27] See Admur 296:4
[28] Admur 271:19; Rama 271:10; Maharil Shabbos 2; M”A 271:23; See Likkutei Sichos 22:283
The reason: As two times the word Ner/נר is 500 which heals the damaged eyesight which occurs to one who takes large steps and loses 1/500th of man’s sight. [Admur ibid]
[29] Elya Raba 301:3; P”M 301 A”A 1; Ran Shabbos 113
[30] Aguda Taanis 1:5 in name of Tosafus, brought in M”A 301:2 and Admur Kuntrus Achron 301:1
[31] Admur ibid; M”A 301: Aguda in name of Tosafus; See M”B 301:8 in name of Gr”a
[32] See Admur 90:13
[33] Admur Kuntrus Achron 301:1
[34] Minchas 90; Ketzos Hashulchan 117 footnote 5
[35] Admur 90:13 and 301:2; Michaber 301:1; Brachos 6b; P”M 90 A”A 25 in name of Maharsha; M”B 90:42; Aruch Hashulchan 90:16; Sefer Shemiras Haguf Vihanefesh [Lerner] 110:4
Other opinions: Some Poskim question whether one may run even in large steps for the sake of a Mitzvah, and perhaps running was only permitted in small steps. [P”M ibid initial stance is to prohibit and after recording opinion of Maharsha he concludes with a Tzaruch Iyun]
[36] Michaber 301:2; Admur Kuntrus Achron 301:1-2; Tur 301 in name of Sefer Hamitzvos
[37] M”A 301:3
Other opinions: Some Poskim rule one may not initially run and skip on Shabbos even as child play, and hence if a child asks he is to be told not to do so. [Bach 301, brought in M”A ibid]
[38] Elya Raba 301:5; Aguda; Kaf Hachaim 301:9
[39] Michaber ibid as understood by Bach 301, brought in M”A 301:4; Kuntrus Achron ibid; Olas Shabbos 301:3; Elya Raba 301:6; Chemdas Moshe 301:2; Mamar Mordechai 301; Kaf Hachaim 301:12 in name of Achronim; Ketzos Hashulchan 117:2
Other opinions: Some Poskim rule one may not run for the sake of seeing an enjoyable sight. [Taz 301:1; See M”A 301:4; Kaf Hachaim ibid]
[40] Yeshuos Yaakov 301:1; Sefer Shemiras Haguf Vihanefesh [Lerner] 110:5
[41] Admur Hilchos Shemiras Haguf Vihanefesh Halacha 13; Taz Y.D. 116:5; Braisa Bava Kama 60b; Kaf Hachaim 116:59
[42] Taz 116:5; Rashal Bava Kama ibid; Kneses Hagedola 116:35; Beis Lechem Yehuda 116:12; Kaf Hachaim 116:59; Imreiy Yaakov 10:46; Omitted in Admur ibid
[43] Taz 116:5; Rashal Bava Kama ibid; Kaf Hachaim 116:59; Omitted in Admur ibid
[44] Taz 116:5; Rashal Bava Kama ibid; Kaf Hachaim 116:59; Omitted in Admur ibid
[45] Sefer Zechira; Shemiras Hanefesh 62; Kaf Hachaim 116:59
[46] Admur Hilchos Shemiras Haguf V’Nefesh 9; Pesachim 111a; Rashbam Pesachim ibid; Siddur Yaavetz in Beis Nesivos 9; Ben Ish Chaiy Pinchas 2:11; Atzei Haolah Y.D. 116:28; Sefer Shemiras Haguf Vihanefesh [Lerner] 106:1
[47] Shulchan Chaiy 68; Sefer Shemiras Haguf Vihanefesh [Lerner] 106:2
[48] See Admur Kama 2:9; 4:18; 56:17; 75:1; 91:5; 128:44; 619:19; See Sefer Shemiras Haguf Vihanefesh [Lerner] 112:1 footnote 1 in length; See Koveitz Oholei Torah 1086
Background of ruling of Admur and resolve of contradictions: In Kama 2:9 Admur rules [without parentheses] that one may not walk barefoot, and one who does so the Sages said is considered excommunicated from G-d. This is based on Rama 2:6. Likewise in 4:18 Admur lists the feet as one of the areas that require washing of hands when touched, and seemingly this is because the feet are considered a normally covered area. However, in 75:1; 56:17; 91:5; 128:44; 619:19 Admur rules it is permitted to reveal the feet. This is clearly ruled in 75:1 in which Admur writes that the feet are considered the revealed area of a man (in areas that people walk without socks). The explanation to this apparent contradiction is as follows: In areas that it is common to walk without socks, such as with slippers or sandals, then the feet are not considered a normally covered area and hence may be revealed. [Admur 75:1] Nevertheless even in such areas one may not walk barefoot [Admur 2:9] unless it is common to walk barefoot in those areas. [Admur 91:5] Although even in such a case it is proper to wear shoes. [Igros Moshe 3:47; This is also implied from the fact in Kama Admur seems to hold that people would walk barefoot at times and hence he rules in 4:21 that one is required to wash his feet daily. See Ketzos Hashulchan 2 footnote 25 in name of Mishneh Berurah 260:4 and Peri Megadim; Ketzos Hashulchan supplements page 82] As for why in 4:18 Admur rules the touching of the feet requires washing the Kaf Hachaim 4:73 explains that according to the Mekubalim the evil spirit which resides on the feet is very strong and does not move from its place even after being washed. [Kaf Hachaim in name of Yifei Laleiv 1:22 and Mor Uketzia 4; Rav Poalim 2:4] Thus perhaps its requirement of washing is irrelevant of whether it is considered a normally covered area.
[49] Admur Kama 2:9; 4:18 [normally covered areas] [Omitted from Basra-see Koveitz Oholei Torah ibid in length]; Rama 2:6; M”A 2:7; Darkei Moshe 2; Or Zarua Shabbos 2:43; Lev Chaim 59
Other opinions in Admur: In the following areas Admur rules that it is permitted to walk or be barefoot: Admur 75:1; 56:17; 91:5; 128:44; 619:19
[49] Shemiras Hanefesh 114; Kaf Hachaim 116:172
[50] Pesachim 113b
[51] Lev Chaim 59
[52] Mishnas Chachamim; Mishneh Halachos 11:94
[53] Maggid Meisharim Parshas Vayeishev; See also Likkutei Torah Shir Hashirim “Mah Yafu Peamecha”
[54] Ketzos Hashulchan 3:3; Kitzur SH”A 3
[55] Admur ibid; M”A 2:7; Shabbos 129a; Rashbam Pesachim 112a; See Shabbos 152a
[56] Admur 75:1 “the feet are considered the revealed area of a man (in areas that people walk without socks)”; See also Admur 56:17 “for example if in one’s community one walks barefoot at home and only wears shoes upon leaving the house”; 91:5; 128:44; 619:19; M”B 2:14; Sefer Shemiras Haguf Vihanefesh [Lerner] 112:1
[57] Igros Moshe 3:47; This is also implied from the fact in Kama Admur seems to hold that people would walk barefoot at times and hence he rules in 4:21 that one is required to wash his feet daily. See Ketzos Hashulchan 2 footnote 25 in name of Mishneh Berurah 260:4 and Peri Megadim; Ketzos Hashulchan supplements page 82
[58] Elya Raba 2:5 in name of Shlah; M”B 2:14 in name of Shelah; Sefer Shemiras Haguf Vihanefesh [Lerner] 112:1; See Lev Chaim 59 in length that today this should no longer be done even for Teshuvah purposes.
[59] Shemiras Hanefesh 114; Kaf Hachaim 116:172
[60] Sefer Zechira; Shemiras Hanefesh 77; Kaf Hachaim 116:167; Sefer Shemiras Haguf Vihanefesh [Lerner] 112:2
[61] Kaf Hachaim ibid based on Brachos 60b and Michaber 182:2 and Kaf Hachaim 13
[62] Admur Shemiras Haguf Vihanefesh Halacha 6 in parentheses [This is written in parentheses due to all the doubts and contradictions raised by Admur in Kuntrus Achron 1]; Admur 110:9 regarding travel without parentheses “If he does not go at night”; Rama Y.D. 116:5 “It is forbidden to walk alone at night”; Pesachim 112b; Riy Pesachim 2a; Maharsha Chulin 91a; Kitzur SHU”A 33:7; Kaf Hachaim Y.D. 116:96; See Brachos 43; Yuma 21a; Shemiras Hanefesh Kehilchasa 7:21; Sefer Shemiras Haguf Vihanefesh [Lerner] 109:1-5
[63] See Admur ibid and ibid and Kuntrus Achron ibid; Rama ibid; Shemiras Haguf Vihanefesh footnote 2 in length; See Pesachim 112b, Chulin 91a
[64] The reason: This is due to worry of demons/Mazikin. [Admur 110:9]
[65] See Admur Kuntrus Achron ibid; Sefer Zechira; Tosefes Chaim on Chayeh Adam 6
The reason: See Pesachim 113a that on these nights the demon Igeres Bas Machlas is found and there is therefore more worry of damage. Likewise, the Mazikim would pass with their horses in the alleyways specifically on these nights and cause damage. [Pesachim 113a; Kuntrus Achron ibid]
[66] See Yuma 21a; Admur Kuntrus Achron 6:1; Admur 110:9
[67] See Turei Even Chagiga 3a; Tosafus Sanhedrin 44a; Imreiy Yaakov 10:24
[68] Admur Kuntrus Achron 6:1; Brachos 43; Chulin 91a; Tosafus Chulin ibid; Rambam Deios 5:9 only records the prohibition to walk alone regarding a Torah scholar and not regarding a regular person
The reason: This is forbidden only for a Torah scholar being that it is unbefitting for him to walk alone, and also due to that people may suspect him of sin. [Admur ibid; Rambam ibid] However, due to Mazikin, it is no longer prohibited upon the individual, being that Abayey banished the Mazikin from the cities.
[69] Yuma 21a, brought in Kuntrus Achron ibid; Pesachim 2a; See also Avos 3:4; Shulchan Chaiy; Shemiras Haguf Vihanefesh 2:2
The reason: As there are Mazikin found by the road. [Rashi Yuma ibid]
[70] Turei Even Chagiga 3a; Shemiras Hanefesh Kehilchasa 7:21
The reason: As Abayey got rid of the Mazikin from within the cities, and there is hence no longer any worry. [Turei Even; Shemiras Hanefesh Kehilchasa 7:21; See Pesachim 112b]
[71] See Ashel Avraham Butchach 551:18; Brachos 43b; M”B 90:14; Shemiras Hanefesh Kehilchasa 7:21; Shemiras Haguf Vihanefesh 109:3
[72] Shearim Hametzuyanim Behalacha 68:4 and Kuntrus Achron 4; Shemiras Hanefesh Kehilchasa 7:21; Shemiras Haguf Vihanefesh 109:2
[73] Zivcheiy Tzedek Y.D. 116:125; Nishmas Chaim Mamar Shelishi 10; Shemiras Hanefesh 132; Kaf Hachaim 240:15; Y.D. 116:179
[74] Shemira Meialya 73; Kaf Hachaim Y.D. 116:179
[75] Zivcheiy Tzedek Y.D. 116:125; Nishmas Chaim Mamar Shelishi 10; Shemiras Hanefesh 132; Kaf Hachaim 240:15; Y.D. 116:179
[76] Shemira Meialya 73; Kaf Hachaim Y.D. 116:179
[77] Michaber 551:18; Hagahos Maimanis; Rokeiach 309; Midrash Tehillim and Eicha Rabasi 1:29; Tanchuma Naso 23; Ateres Zekeinim 549
[78] Pesachim 111b [brought in Kaf Hachaim 551:225 and Biur Halacha 551:18] states that from the 1st of Tammuz until 16th the Katev Meriri is certainly found, while from the 17th and onwards it’s a Safek.
[79] The reason: As during this time, the demon called Ketev Meriri is found. [Rama ibid] See Devarim 32:24; Brachos 5a; Tanchuma ibid that it is a demon like creature; The Ketev Meriri is the name of a creature which is filled with eyes and Kelipos and hairs. He has one eye by his chest. If one even looks at him, he dies. [Eicha Rabasi ibid; Shulchan Gavoa 551:53; Kaf Hachaim 551:229 ]
[80] Eicha Rabasi; 1st option in M”A 551:45
[81] Naso Rabasi; 2nd opinion in M”A 551:45; brought in Levush 551; Chayeh Adam133; Siddur Yaavetz
[82] Elya Raba 551:44; M”B 551:102
[83] Zohar Vayishlach p. 169; Yifei Laleiv 5:6; Aruch Hashulchan 551:39; Eishel Avraham 551; Kaf Hachaim 551:226; Shemiras Hanefesh 75; Sefer Shemiras Haguf Vihanefesh [Lerner] 109:4
[84] Elya Raba 551:43-44; M”B 551:102; Eicha Rabasi ibid; See Kaf Hachaim 551:227-228
[85] The reason: As during this time, the demon called Ketev Meriri is found in the border of the sun and shade. [ibid]
[86] Shevet Hamussar 16; Kaf Hachaim 551:227
[87] Admur Hilchos Shemiras Haguf Vinefesh 9; Pesachim 111a “Shelosha Ein Mimatzin Lo Mismatzin….Vehaisha”; Horiyos 13b; Elya Raba 3:10; Rav Akiva Eiger 156; Ben Ish Chaiy Pinchas 17; Kitzur SHU”A 3:8; Aruch Hashulchan 2:6; Shemiras Haguf Vihanefesh 111 footnote 1; Salmas Chaim 2:35; Sefer Ein Lamo Michshal 7:357; See Ben Yehoyada Pesachim ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 111:1-12; The Chazon Ish was very careful in this. [Tama Dekra 29]
Other opinions: Some Poskim justify those who are lenient in this matter today, as Shomer Pesaim Hashem. [Tav Yehoshua 2:12; Shemiras Haguf Vihanefesh [Lerner] 111:2; See also Ben Yehoyada ibid]
[88] See Q&A that two men may walk together between two women
[89] See Pesachim ibid that if the woman is a Niddah it is dangerous for the men, and can kill them if it is the beginning of Nida, or cause them to fight if it is the end of Nida. However, see Tosafus ibid that some Mefarshim limit this danger to a case that the woman does Kishuf/sorcery on them. it is the end of Nida. However, see Tosafus ibid that some Mefarshim limit this danger to a case that the woman does Kishuf/sorcery on them; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:3
[90] See Q&A!
[91] Setimas Kol Haposkim; Otzer Yad 1034 based on Zohar Chadash Rus p. 81; See Maharsham 4:148 who leaves this matter in question; Imreiy Yaakov 10:38 who leaves this matter in question; See Sefer Shemiras Haguf Vihanefesh [Lerner] 111:9 who concludes to be stringent
[92] See Sefer Ein Lamo Michshal 7:357 and Q&A!
[93] Horiyos ibid; Aruch Hashulchan ibid; Ben Ish Chaiy Pinchas 17; See Kaf Hachaim 2:3
[94] Sefer Ein Lamo Michshal 7:357 in name of today’s Poskim; See Sefer Shemiras Haguf Vihanefesh [Lerner] 111:10 footnote 10 who leaves this matter in question
[95] Rivivos Efraim 8:291
[96] Ben Ish Chaiy Pinchas 17; Imreiy Yaakov 10:38; Sefer Shemiras Haguf Vihanefesh [Lerner] 111:5
[97] Ben Ish Chaiy Pinchas 17; Imreiy Yaakov 10:38; Sefer Shemiras Haguf Vihanefesh [Lerner] 111:7
[98] Ben Ish Chaiy Pinchas 17; Sefer Shemiras Haguf Vihanefesh [Lerner] 111:6
[99] See Sefer Shemiras Haguf Vihanefesh [Lerner] 111:8
[100] Rivivos Efraim 3525 in name of Lev Eliyah in name of the Saba of Kelm
[101] Setimas Kol Haposkim
[102] Sefer Zikaron 2:19; Siach Hasadeh [Kanievsky]; Shevet Hakehasi 2:325; Sefer Ein Lamo Michshal 7:357 in name of today’s Poskim; See Sefer Shemiras Haguf Vihanefesh [Lerner] 111:8
[103] So rule Rav Chaim Kanievsky and Rav Pinchas Sheinberg and Rav Elyashiv, brought in Kuntrus Ubilechticha Baderech 3:3
[104] Ein Lamo Michshal ibid that so is implied from Ben Ish Chaiy ibid and that so rules Chemdas Avraham 3:33 and Vayeishev Moshe 73
[105] Salmas Chaim 2:35; Sefer Shemiras Haguf Vihanefesh [Lerner] 111:3
[106] Halichos Biesa 28 footnote 15; Sefer Shemiras Haguf Vihanefesh [Lerner] 111:4
[107] See Beis Baruch 1:39; 2:402; Sefer Zikaron 2:16; Rivivos Efarim; Sefer Shemiras Haguf Vihanefesh [Lerner] 111:11
[108] So rule Rav Chaim Kanievsky and Rav Pinchas Sheinberg
[109] See Minchas Yitzchak 10:68-2
[110] Ein Lamo Michshal ibid that so is implied from Ben Ish Chaiy ibid and that so rules Chemdas Avraham 3:33 and Vayeishev Moshe 73
[111] See Beis Baruch 1:39; 2:402; Sefer Zikaron 2:16; Rivivos Efarim; Sefer Shemiras Haguf Vihanefesh [Lerner] 111:11
[112] Sefer Zichron Tov; Shemira Meialya 45; Beis Baruch Piskeiy Teshuvah 206; Shemiras Hanefesh 74 in gloss in name of Sefer Hazichron; Siach Hasadeh [Kaznievsky] Sefer Hazichron p. 12; See Ein Lamo Michshal 7:358; See Sefer Shemiras Haguf Vihanefesh [Lerner] 111:12
[113] Pesachim ibid; See Chemdas Avraham 33 for a dispute in Mefarshim and Poskim as to whether this Takana only protects from the danger or also protects one from forgetfulness
[114] Rashi and Rashbam ibid
[115] Rashi and Rashbam ibid
[116] Rabbeinu Chananel, brought in Tosafus Pesachim ibid
[117] Admur Hilchos Shemiras Haguf Vinefesh 9; Pesachim 111a “Shelosha Ein Mimatzin Lo Mismatzin….Vehaisha”; Horiyos 13b; Reishis Chochmah Chupas Eliyahu Raba [women, dogs, camels]; Menoras Hamaor 2 6 Ner Daled Kelal 1:1; Peri Chadash Y.D. 116:9; Elya Raba 3:10; Chochmas Adam Beis Yisrael p. 66; Siddur Yaavetz Dinei Tefilas Haderech; Rav Akiva Eiger 156; Ben Ish Chaiy Pinchas 17 [records camels, women, and dogs]; Kitzur SHU”A 3:8; Aruch Hashulchan 2:6; Shemiras Hanefesh 74; Shemiras Haguf Vihanefesh 111 footnote 1; Salmas Chaim 2:35; Ben Yehoyada Pesachim ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 111
Other opinions: The Tur and Michaber in his Shulchan Aruch, omit all the above Talmudic adherences, hence implying that they are no longer applicable today being that perhaps the evil spirit of this type has been nullified. Some indeed conclude that the custom today is not to be stringent in this, with exception to walk in between two women or men. [See Divrei Yatziv 31:15; Gam Ani Odecha p. 53]
[118] Pesachim 111a
[119] Horiyos ibid; Aruch Hashulchan ibid; Ben Ish Chaiy Pinchas 17; See Kaf Hachaim 2:3
[120] See Q&A!
[121] See Q&A!
[122] All sources ibid
[123] See Q&A that two men may walk together between two women
[124] See Q&A!
[125] Admur ibid; Pesachim ibid; Chochmas Adam ibid; Ben Ish Chaiy ibid
[126] Admur ibid; Pesachim ibid; Chochmas Adam ibid; See Reish Lakish in Pesachim ibid who adds that one who walks between two date palms is liable for his life.
[127] Shemiras Hanefesh ibid; By all these items the restriction is both against walking in between them as well as allowing them to be in between two people, as explicitly ruled in the Talmud ibid
[128] Admur ibid; Pesachim ibid; Chochmas Adam ibid;
[129] Admur ibid; Pesachim ibid; Chochmas Adam ibid;
[130] Horiyos 13b; Ben Ish Chaiy ibid
[131] See Sefer Hazikaron 17
[132] Ben Ish Chaiy Pinchas 17; Yalkut Avraham Y.D. 43; See Reish Lakish Pesachim ibid that if one distances four cubits there is no issue
[133] Ben Ish Chaiy Pinchas 17
[134] Ben Ish Chaiy Pinchas 17
[135] Shemiras Hanefesh 74 in gloss in name of Sefer Hazichron; Siach Hasadeh [Kaznievsky] Sefer Hazichron p. 12; See Ein Lamo Michshal 7:358
[136] Admur ibid; Chochmas Adam ibid
[137] https:::en.wikipedia.org:wiki:Arecaceae see this link for the various species of palm trees that exists including the coconut palm
[138] Reish Lakish in Pesachim ibid
[139] See Beir Moshe 8:36; Mishneh Halachos 13:119; Shemiras Haguf Vihanefesh 1 Mavo Chapter 16 p. 91; Imrei Shamaiy Vol. 2 p. 185; Viein Lanu Michshol 2 Chapter 7:3; Shulchan Aruch Hamekutzar 4 139:58 [that so was custom of Yemenite Jewry regarding walking over a child]; Darashta Vechakarta 5 C.M. 8:1; Sheilas Rav 1 21:8 and Sefer Asicha p. 400 in name of Rav Chaim Kanievsky that the custom of women is to be careful and that it is a Minhag Yisrael; Segulos Rabboseinu p. 369; Rav Meir Mazuz stated that the worry is nonsense and one who is not Makpid has nothing to worry about
Response of Rav Eli Landa Shlita: Rav Eli Landau responded to us regarding the above custom, that the adherence of not walking over a child was not as much widespread and he therefore questioned its status as Minhag Yisrael. 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 walking over a child, 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]
[140] Ramban Vayeitzei 31; Beis Lechem Yehuda Y.D. 195:5; Darkei Teshuvah 195:8; Taharas Yisrael 195:25; Shemiras Hanefesh 292; Kaf Hachaim 116:203; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:2
[141] Divrei Malkiel 5:103; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:2
[142] Beis Lechem Yehuda Y.D. 195:5; Darkei Teshuvah 195:8; Taharas Yisrael 195:25; Shemiras Hanefesh 292; Kaf Hachaim 116:203; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:2
[143] Divrei Malkiel 5:103; Sefer Shemiras Haguf Vihanefesh [Lerner] 239:2
[144] Admur Shemiras Guf Vinefesh Halacha 6; Rambam Rotzeiach 12:6; Brachos 55a; Kitzur SHU”A 33:7; Kaf Hachaim 116:47; Sefer Shemiras Haguf Vihanefesh [Lerner] 103:1
[145] Rashi ibid
[146] Admur 156:19; Shabbos 32a
The reason: As perhaps G-d will not do a miracle on his behalf, and even if he does it takes away from his merits. [Admur ibid]
[147] Bava Metzia 27a; Shemiras Hanefesh 153; Kaf Hachaim 116:187; Sefer Shemiras Haguf Vihanefesh [Lerner] 243
[148] Michaber Y.D. 179:2 based on Teshuvas Ramban 282 [104] who states “Those that do not begin on ב”ד [Mondays or Wednesdays]…”, Based on Zohar p. 273; Sefer Shemiras Haguf Vihanefesh [Lerner] 141:1-3
[149] The reason: As on Mondays the Mazal of the moon shines, and the Mazal of the moon is not good omen. [Ramban ibid; Shabbos 156a “One who is born by Mazal Levana” will have difficulties-Banaiy Vesoser”] On Wednesday the Mazal of Shabsai Kochav shines, which is also not a good omen. [Ramban ibid] The Mazal that shines on that day or night rules over everything of that entire day. [Pirkei Derebbe Eliezer 6]
[150] Yosef Ometz p. 151 in name of Rashal; Gra; Ruach Chaim brought in Darkei Teshuvah 179:11; Sefer Shemiras Haguf Vihanefesh [Lerner] 141:3 footnote 4
[151] Ruach Chaim ibid
[152] Igros Kodesh 15:390 [brought in Shulchan Menachem 6:237]
[153] Devar Eliyahu 37 brought in Darkei Teshuvah 179:13
[154] Ruach Chaim ibid
The reason: As then it is considered done for the sake of a Mitzvah, and is hence allowed.
[155] Birkeiy Yosef 179 in Shiyurei Bracha 3 in name of Derech Chaim brought in Darkei Teshuvah 179:12
[156] Heard from Rav Asher Lemel Hacohen
[157] The custom in Belz is to be very particular regarding this matter. They hence do not marry, get engaged or even start the learning semester on Mondays or Wednesdays.
[158] Zohar Raya Mihemna Parshas Eikev; Birkeiy Yosef 179 Shiyurei Bracha; Aruch Hashulchan 116:24; Sefer Shemiras Haguf Vihanefesh [Lerner] 141:1 footnote 1
[159] See regarding the connection of whistling and demons or witchcraft: Shabbos Beshabato p. 327; Eiyn Zocher of Chida Mareches Alef 34; Koach Shur 31
[160] The following Sefarim speak of the negation of whistling: Orchos Shabbos 2 p. 329 footnote 60; Maaseh Ish 1 p. 167-1687; Maaseh Eifod 1:100
[161] Admur 338:2; Rama 238:1; Darkei Moshe 338:4; M”A 338:2; Shiltei Hagiborim Eiruvin 35b in name of Riaz; P”M 338 A”A 2; Machazik Bracha 338:1 that so is the custom and ruling of Achronim; Aruch Hashulchan 338:6-7; M”B 338:3; Orchos Chaim 338:4; Kaf Hachaim 338:7; Piskeiy Teshuvos 338:4; Rav Yaakov Yosef and his father Rav Ovadia Yosef rule it is permitted ; See Hiskashrus 674; Sefer Hasichos 5752 p. 186;
[162] Sources in Scripture and Talmud and Rishonim that discuss whistling: Shmuel 2 6:16; Yeshayahu 7:18; Zecharia 10:8; Chulin 63a; Rambam end of Hilchos Lulav
[163] See Sefer Hasichos 5752 p. 186
[164] Sichos Kodesh 5736 Purim Sicha 8
[165] Tiferes Tzvi; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:7
[166] Tziporen Shamir 185; Kaf Hachaim 116:108
[167] Shabbos 62b; Sefer Shemiras Haguf Vihanefesh [Lerner] 225:6
[168] Miasef Lekol Hamachanos 1:3 in name of Maavor Yabok; Sefer Shemiras Haguf Vihanefesh [Lerner] 135 footnote 13
[169] Miasef Lekol Hamachanos 1:3 in name of Maavor Yabok; Bnei Yissachar Mamarei Chodesh Kisleiv Teves Mamar 4:65; Sefer Shemiras Haguf Vihanefesh [Lerner] 135 footnote 13
[170] Moed Lekol Chaiy 26; Shemira Meialya 173; Sefer Shemiras Haguf Vihanefesh [Lerner] 135:8
[171] Tzavah Yehuda Hachassid 20; Sefer Chassidim 461; 1146; Teshuvos Upesakim Chachmaei Ashkenaz Tzarfat 83; Brought in: Kneses Hagedola Y.D. 179:10; Beis David C.M. 2:95; Yosef Ometz 37; Zechor Leavraham 188; Ikarei Dinim 8:40; Zivcheiy Tzedek 116:78; Ben Ish Chaiy Pinchas 2:17; Kaf Hachaim Y.D. 116:122; Shivim Temarim 23 p. 60; Mila Dechasidusa 461; Makor Chesed 461; Igros Kodesh Rebbe Rashab 1:159 and 174 [printed in Shut Toras Shalom Halacha 36-37]; Igros Kodesh 13:296; 15:346 [printed in Shulchan Menachem 4:27-29]; Shemiras Hanefesh p. 15; Shemiras Haguf Vihanefesh p. 219; Shevet Halevi 6:111; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:1-10
[172] However, one may completely close off an opening for temporary basis, such as to close a window or door of a room, even if he plans to leave it closed for a very long time.
[173] Yosef Ometz ibid; Zechor Leavraham ibid; Kaf Hachaim ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:9
Other opinions: Some Poskim rule that there is no danger to close up the openings of Shul. [See Shivim Temarim Tzavah 23]
[174] Shivim Temarim 23 p. 60; Shemiras Hanefesh p. 15; Zivcheiy Tzedek 116:78; Mili Dechassidusa 23; Kaf Hachaim Y.D. 116:122; Igros Kodesh Rebbe Rashab 1:159 [printed in Shut Toras Shalom Halacha 36]; Igros Kodesh 13:296; 15:346 [printed in Shulchan Menachem 4:27-29]; Shevet Halevi 6:111; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:4 footnote 4
[175] Igros Kodesh Rebbe Rashab 1:159 [printed in Shut Toras Shalom Halacha 36]; Shivim Temarim 23 p. 60; Igros Kodesh 13:296; 15:346 [printed in Shulchan Menachem 4:27-29]
[176] Chakal Yitzchak 46; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:9
[177] Chakal Yitzchak 46; Beis Avi 2:69; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:9
[178] Tzava ibid “a small hole”; Yosef Ometz ibid “Any size hole”; Shivim Temarim 23 p. 60 in name of Yosef Ometz; Ben Ish Chaiy ibid “any size hole”; Mila Dechassidusa “By leaving some hollow area..”; Toras Yekusiel Kama 15; Shemiras Hanefesh p. 15; See Sefer Beis Chayeinu 770 p. 277 that the Rebbe directed to leave a hole the size of a needle
[179] Igros Kodesh Rayatz 9:385, brought in Igros Kodesh 13:296 [printed in Shulchan Menachem 4:27-29]
[180] Igros Kodesh Rebbe Rashab 1:159 [printed in Shut Toras Shalom Halacha 36] “May cover with cement”; Shivim Temarim 23 p. 60 “May cover with a plug”; Igros Kodesh Rayatz 9:385 “After it is plugged, it is painted over”; Igros Kodesh 13:296; 15:346 [printed in Shulchan Menachem 4:27-29]; Shevet Halevi 6:111
[181] Sefer Chassidim 461; 1146
[182] The reason: As angels and demons only have permission to use a specific exit. [See Shivim Temarim ibid]
[183] Shivim Temarim 23 p. 60
[184] Shivim Temarim ibid; Mili Dechassidusa; Shemiras Hanefesh p. 15; Koveitz Mibeis Levi 7:44; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:2; However see Beis Chayeinu ibid
[185] Sefer Shemiras Haguf Vihanefesh [Lerner] 219:5
[186] Sefer Chassidim 461
[187] Mila Dechasidusa 461; Makor Chesed 461
[188] Mili Dechassidusa ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:6
[189] See Sefer Shemiras Haguf Vihanefesh [Lerner] 219:6
[190] Kinyan Torah 2:22
[191] Mili Dechassidusa ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:3
[192] Chaim Beyad 25; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:8
[193] Sefer Chassidim 1172; 469; Sefer Shemiras Haguf Vihanefesh [Lerner] 90
[194] Sefer Chassidim 178; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:1 footnote 3; See Michaber E.H. 21:1
[195] See Brachos 43b; Chupas Eliyahu Raba 5; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:6
[196] Sefer Shemiras Haguf Vihanefesh [Lerner] 132:4
[197] Leket Yosher O.C. p. 58
[198] Shlomo 47
[199] Shemiras Hanefesh
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