9. Walking like a Jew-To walk in a humble manner: [1]
A. Koma Zekufa-One’s Posture while walking:
One should get up[2] and walk in a manner that his head[3] is [slightly[4]] bent downwards, and not with a straight posture, [and outstretched neck[5]]. It is forbidden to walk with a straight posture for even less than 4 cubits [6 feet and 4 inches].[6]
The severity of walking in a straight posture:[7] One who walks in a straight posture is considered[8] to be repelling the Shechinah which fills the entire earth.
The definition of a straight posture:[9] 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[10]).
- Walking in large steps and strides, skipping, and jumping, and running:[11]
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.[12] Even more so on Shabbos, one may not walk in wide steps, if one is able to walk in smaller steps.[13]
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.[14] [Some Poskim[15], 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[16] 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:[17] 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.”[18] This means that one drinks ]and is careful in[19]] the kiddush wine on the night of Shabbos [and the wine of Havdalah[20]].[21] Alternatively, this means that one rubs the Kiddush wine of Friday night [or Motzei Shabbos by Havdalah[22]] on one’s eyes.[23] This is hinted to in the numerical value of “יין” which is the same as the letter “ע” which represent the eye.[24] Alternatively, this means that one looks at the candles during kiddush [and Havdalah[25]], immediately prior to reciting Kiddush.[26] [The above Segulos only help for one who took large steps during the week and not for one who took large steps on Shabbos.[27]]
Skipping and jumping:[28] 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.[29]
Running:[30] It is forbidden to run in large steps due to the above reason.
C. 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[31]], 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.[32] Certainly, one may run away from danger, such as a barking dog.[33]]
For the sake of a Mitzvah:[34] 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:[35] It is permitted [even initially[36]] for children/lads [who are playing together[37]] 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.[38]
Running and jogging for sports and exercise:[39] It is permitted to run during the week for the sake of sports and exercise, even if one does so in large strides.
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Summary: One may not walk with his head so high up that he cannot see his feet. This applies even when walking less than four Amos.
Not to walk in a very slow manner:[40] One is not to walk in a manner of small steps, in a way that by each step he places his heel at the edge of his toe, as this appears like the haughty.
Not to run in public:[41] One is not to [sporadically] run in public as this appears like one is eccentric and odd. [It is however permitted to run or jog for exercising purposes.]
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[1] Admur Basra 2:5; Kama 2:7 with slight differences; Michaber 2:6; Brachos 43b; Kiddushin 31a
[2] 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.
[3] Basra ibid; in Kama ibid it says “with his figure slightly bent” and does not specify the head.
[4] Basra ibid
[5] Basra 2:5; as the verse states “And they went with stretched necks and deceiving eyes” [Basra ibid]
[6] 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]
[7] Admur Kama and Basra ibid; Brachos ibid
[8] Basra ibid; In Kama ibid it says “Because it appears that one is pushing away…”
[9] Basra ibid
[10] These parentheses are in the original
[11] Sefer Shemiras Haguf Vihanefesh [Lerner] 110:1-5
[12] 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]
[13] 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]
[14] 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;
[15] M”B 301:3; See Sefer Shemiras Haguf Vihanefesh [Lerner] 110:2 footnote 4
[16] Aguda Taanis 1:5 in name of Tosafus, brought in M”A 301:2 and Admur Kuntrus Achron 301:1
[17] See Sefer Shemiras Haguf Vihanefesh [Lerner] 110:6 footnote 10
[18] Brachos 43a
[19] 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.
[20] Igros Kodesh 11:375, printed in Shulchan Menachem 2:66; See Pirkei Derebbe Eliezer 20 in Pirush Radal
[21] Rashi Brachos ibid and Shabbos ibid
[22] Perisha 269; Igros Kodesh 12:226, printed in Shulchan Menachem 2:145; See Admur 296:5
[23] 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
[24] Igros Kodesh, printed in Shulchan Menachem ibid footnote 6; See Eiruvin 65a; Sanhedrin 38a and Rashi there
[25] See Admur 296:4
[26] 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 mans sight. [Admur ibid]
[27] Elya Raba 301:3; P”M 301 A”A 1; Ran Shabbos 113
[28] Admur ibid; Implication of Michaber 301:3; Rambam 24:4; Kaf Hachaim 301:4
[29] Admur ibid; M”A 301: Agguda in name of Tosafus; See M”B 301:8 in name of Gr”a
[30] See Admur 90:13
[31] Admur Kuntrus Achron 301:1
[33] Minchas 90; Ketzos Hashulchan 117 footnote 5
[34] 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 Mahrsha he concludes with a Tzaruch Iyun]
[35] Michaber 301:2; Admur Kuntrus Achron 301:1-2; Tur 301 in name of Sefer Hamitzvos
[36] 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 chiold asks he is to be told not to do so. [Bach 301, brought in M”A ibid]
[37] Elya Raba 301:5; Aguddah; Kaf Hachaim 301:9
[38] 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 Haashulchan 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]
[39] Yeshuos Yaakov 301:1; Sefer Shemiras Haguf Vihanefesh [Lerner] 110:5
[40] Rambam Hilchos Deios 5:8
[41] Rambam Hilchos Deios 5:8