Matters to avoid during pregnancy:

A. Avoiding Non-Kosher foods-Mehadrin foods:[1]

Pregnant women are to especially avoid eating non-Kosher foods. Thus, throughout her pregnancy she is to beware to eat only foods that are of the utmost standard of Kashrus. Eating non-Kosher, or questionably Kosher foods[2], can be damaging to the soul of the fetus regarding his future fear of heaven.

Q&A May a pregnant woman who is in need for milk products, eat them within 6 hours of eating meat?[3] Yes. She is to recite an after blessing, wash out her mouth, and wait one hour between milk and meat.

B. Avoiding looking at sinful images and impure areas:[4]

Throughout the days of the pregnancy, a woman is to be especially careful not to go to impure areas which are filled with sin and transgression. She should likewise not look at any such areas and should only look at matters of purity. [Accordingly, a pregnant woman is especially to avoid looking at sinful and prohibited images. She should avoid walking by a church, or other house of idolatry.] The reason for this is because her fetus likewise sees the images and understands the lust for sin involved in it. This can cause the evil inclination to enter the child earlier than expected and prevent him from properly progressing in the service of G-d. For this reason, a woman is to especially avoid sin throughout her pregnancy.

C. Sins:[5]

For the reason mentioned above, a woman is to especially avoid sin throughout her pregnancy.

D. Non-Kosher animals-Zoo:[6]

A woman is to avoid looking at impure, Non-Kosher, animals throughout her pregnancy.[7] This likewise applies after the birth, that she is to be careful not to show her child non-Kosher imagery. [Accordingly, some write that a pregnant woman should not visit a zoo in order so she does not see non-Kosher animals that can have an effect on her fetus.[8]]

E. Nails:[9]

Nails contain a certain impurity which can be lethal for the fetus of a pregnant woman, and cause a miscarriage heaven forfend, if she steps on it.[10] For this reason, it is necessary to discard one’s nails properly to assure that a pregnant woman will not come to step on them.[11] [This applies towards nails of both males and females, and especially is relevant to the nails of a woman who is ritually impure.[12] Due to this reason pregnant women are to be aware not to walk in areas that contain nails.[13]] There are three different ways of discarding the nails, relative to three types of characteristics:[14]

• Chassid: A Chassid burns his nails.[15] [The Rebbe Rashab would mix some wood together with the nails before burning it.[16]] [See Q&A]
• Righteous person: A righteous person buries his nails.[17]
• Rasha: A Rasha discards his nails on the floor.[18]

Throwing one’s nails in a Beis Hamidrash and bathhouse:[19] It is permitted for one to throw his nails in a Beis Midrash and places of the like [such as a bathhouse-Men’s Mikveh[20]] in which women are not accustomed to entering.

Nails which have been swept to a different area:[21] The nails are only considered a danger while in the original area that they were thrown in after they were cut. If however they are swept to another area then they are no longer a danger.[22] [Some Poskim[23] rule that only if the nails have been swept to another room, or to the outside, is it considered to have switched areas, and no longer contain danger for a pregnant woman. If however they were moved into another area within the same room then it is questionable whether this suffices to remove the danger.[24] Other Poskim[25], however, rule that so long as the nail has been moved from the exact area in which it fell, it is no longer considered dangerous, even if it remains in the same room. Some Poskim[26] also limit the above allowance of moving the nails only to a case in which one had no prior intent to move it at the time that it was cut. If, however, during the cutting itself one intended to eventually move it to a different area then the nail has ability to damage in the second area as well.]

Q&A on discarding nails What is one to do if a nail dropped and became lost?[27] He is to sweep the dirt of that area into another room.[28]   May one throw the nails into the sink or toilet rather than burn or bury them?[29] Yes. Throwing the nails into the sink or toilet is similar to burying them. Nevertheless, one who wishes to follow the practice of a Chassid is to specifically burn them rather then throw them in the toilet.   Do the nails of a gentile have the power to injure? This matter requires further analysis.[30]   May one discard his nails in an area of gentiles where Jews are not commonly found? Some Poskim[31] write it is permitted to do so.[32]   Cutting another item with the nail cutter nullifies the danger: Some Poskim[33] write that if one cuts another item with the nail cutter after the nails were cut, the danger is no longer applicable.

1. Foods to avoid eating during pregnancy:
2. Pregnant women are to especially avoid eating the hearts of animals.[34]
3. Pregnant women are to especially avoid eating liver.[35]
4. Some write that pregnant women are to avoid eating Turmeric powder throughout the days of their pregnancy.[36]
5. Some write that pregnant women are to avoid eating radishes throughout the days of their pregnancy.[37]

G. Avoiding things that cause loss of memory:[38]

Some Poskim[39] rule that all foods and matters that are avoided due to memory loss hazards apply also to pregnant women.

 

1. Anger:[40]

A pregnant woman is to especially be careful to avoid anger.

1. Physical exertion:[41]

Lifting heavy items: A woman who has a history of miscarriages should avoid lifting heavy items.

Running: A woman who has a history of miscarriages should avoid overexerting herself with extra strenuous activity.

J. Entering a cemetery:[42]

From the letter of the law, it is permitted for a pregnant woman to enter a cemetery.[43] However, many women are accustomed not to visit a cemetery when they are pregnant.[44] Those that have received such a custom are to abide by it.[45] However, it is permitted for them to visit the grave of a Tzaddik or the grave of a loved one on the day of the Yartzite and the like.[46] Many women are lenient in all cases, as is the letter of the law.[47]

The wife of a Kohen: It is permitted for the pregnant wife of a Kohen to enter a cemetery.[48] Nonetheless, some Poskim[49] rule it is proper to be stringent not to do so [even on a Yartzite or by Kivrei Tzaddikim]. This especially applies if she knows that the gender of the child is male[50] or she is at the end of her term and is ready for birth.[51] Nevertheless, even in such a case, most Poskim[52] rule it is allowed from the letter of the law.

K. Taharah for a corpse:[53]

A pregnant woman should not perform the Taharah on a corpse, even though there is no Halachic prohibition for her to do so.[54]

L. Levaya:[55]

From the letter of the law, it is permitted for a pregnant woman to enter a cemetery and attend a Levaya.[56] However, many women are accustomed not to visit a cemetery or attend a Levaya when they are pregnant.[57] Those who have received such a custom are to abide by it.[58] Many women are lenient in all cases, as is the letter of the law.[59] This especially applies if they will be a distance of four Amos from the deceased, and will not be under the same roof.[60]

The wife of a Kohen: See J!

M. Doing ultrasounds/sonograms during pregnancy:[61]

There is no Halachic impediment that exists against performing an ultrasound and having a sonogram taken. Nonetheless, doing so at times broaches the subject of Jewish ethics, as well as poses a possible health concern, due to exposure to the waves. Ultrasounds, or the resultant sonograms, are done during pregnancy for various reasons, including: 1) Routine checkup on the health of the child and to monitor the size and growth of the child; 2) To monitor the health of the birthing mother. 3) To determine the gender of the child; 4) To determine the due date.

The medical concerns involved in ultrasounds-Not to perform unnecessarily: An ultrasound transmits high-frequency sound waves through the uterus that bounce off the baby. While there is no current medical evidence which supports the idea that ultrasounds can have a negative effect on the health of the child, nonetheless, it is advised to avoid doing them unnecessarily. This was the Rebbe’s philosophy and the advice that he gave others.[62] This is likewise the advice given by the ACOG [American Congress of Obstetricians and Gynecologists] “Currently, there is no reliable evidence that ultrasound is harmful to a developing fetus. No links have been found between ultrasound and birth defects, childhood cancer, or developmental problems later in life. However, it is possible that effects could be identified in the future. For this reason, it is recommended that ultrasound exams be performed only for medical reasons by qualified health care providers.” Accordingly, women should avoid doing ultrasounds simply for the fun of it, to enjoy viewing the baby. An additional reason for avoiding ultrasounds is that at times the ultrasound produces sonograms which are falsely read by the Doctor or technician, and cause the parents unnecessary worry or fear of an impending medical issue, which is later proven to be non-existent.

For routine checkup: Medical practitioners offer routine ultrasound checkups to verify the general health and size of the child, as well as the condition of the mother for giving birth. This is usually done during the second trimester, between weeks 18-23.[63] In general, the Rebbe is quoted to have been against routine ultrasound checkups, even if it is done to negate any medical issues, so long as there is no reason to suspect that those issues exist.[64] According to Rabbi Groner, the Rebbe’s secretary, the Rebbe only agreed to the performance of an ultrasound if it was medically necessary and specific action can be taken as a result. Likewise, the Rebbe made the matter contingent on confirmation of a second medical opinion, that in truth the ultrasound is necessary. This is due to the possible medical consequences that the waves can have on the unborn child. In addition, ultrasounds at times produce sonograms which are falsely read by the Doctor or technician, as explained above. On the other hand, regarding the routine checkup which is customarily performed in the second trimester [between weeks 18-23] the Rebbe is quoted to have responded that if a woman desires it to be done, then she may do so.[65]

Due to actual medical concern: When an ultrasound is advised by a medical practitioner for the sake of checking the health of the mother or child due to an active medical issue, then the medical advice is to be followed. The Rebbe did not negate having in ultrasound performed under these circumstances, and on the contrary encouraged it.[66]

To verify irreversible defects for purposes of abortion:[67] It is common for medical practitioners to perform an ultrasound for the sake of discovering if there are any birth defects in the child which are irreversible, and thus advise the mother of the option to perform an abortion. According to most Poskim, abortions may only be performed if the pregnancy poses a threat to the mother’s life, and hence one is not to perform such checks without first discussing the matter with a Rav.

To verify the gender of the fetus: There is no Halachic issue involved with performing ultrasounds for the sake of discovering the gender of the child, although this certainly would fall under the unnecessary ultrasounds which are discouraged from a medical perspective. In addition, some[68] sources suggest that one is to leave the gender of the child unknown.

N. Internal examinations:[69]

In general, the standard internal examinations done during pregnancy are medically unnecessary and are only done for reasons of extra precaution. Accordingly, one should abstain from doing such examinations, without offending the feelings of their doctor, unless there is an actual medical necessity. This only applies during the actual pregnancy, however before and after the pregnancy there is no need to abstain from having an internal examination performed.[70] Regarding the Nida laws applicable upon having an internal exam, see Chapter 3!

O. May one buy items for a child before he is born?

It is permitted to purchase items for the future child prior to birth.[71] Nevertheless, some have the custom to abstain from doing so due to Ayin Hara.[72] One who did not receive this tradition, is not required to follow this custom, and may choose to buy items and ignore the Ayin Hara.[73] However, those who received this tradition, are to try to abide by it.[74] Some are accustomed to have another person buy the item for them.[75] Others are accustomed to pick out the item, and only pay for it after the birth.

1. Day 90 of pregnancy:[76]

It is forbidden to have intercourse on day 90 of pregnancy, due to danger to the fetus as it can cause miscarriage.[77] Nonetheless, in today’s times, one is not required to be stringent in this matter, and Shomer Pesaim Hashem.[78] [However, according to Kabbalah, this stringency applies even today.[79] Accordingly, some Poskim[80] conclude that it is proper to be stringent even today to avoid intercourse on the 90th day from her last Mikveh night, during pregnancy. However, there is no obligation to specifically calculate the 90th day and only if one happens to know it, is it proper to abstain.]

1. Kvaterin by Bris and Shushvinin by wedding:[81]

Bris Mila: It is customary in many communities[82] for a pregnant woman not to be a Kvaterin by a Bris Mila.[83] However, some Poskim[84] rule that this only applies if her pregnancy is recognizable.

Wedding-Shushvinim; Unterefririn:[85] It is customary in many communities for a pregnant woman not to be the escort of the bride or groom, known as the Unterefririn, by a wedding. This is due to the same reasons as for why a pregnant woman should not be the Kevatrin by a Bris. Some, however, disregard this custom.[86] There is no clear Chabad custom in this matter, and hence the Rebbe’s final directive in this matter is as follows:[87] If the mother of the groom or bride is pregnant, then another couple is to join them [the father and pregnant mother of the groom or bride] in escorting the groom or bride and in encircling the bride, and in G-d’s eyes it is known who is the true escort. However, to instruct them not to escort the bride or groom because she is pregnant would be a great source of pain for the parents, and hence she should do as above.

R. Dogs:[88]

A pregnant woman is to avoid a situation that can lead to sudden fright, such as passing by a dog who may bark and cause her to feel threatened and frightened.

1. Regretting a pregnancy:[89]

Expressions of regret on a pregnancy while pregnant can lead to a miscarriage G-d forbid. This applies whether the father or mother regrets the pregnancy, and certainly if both regret it.

______________________________________________________

[1] Darkei Moshe O.C. 617:1 “One must be careful that a pregnant woman guard herself as much as possible that she does not eat pork and non-kosher meats as this will cause that her child will be God fearing”; Or Zarua 279; Yerushalmi Chagiga 9b regarding the mother of Acher that she had once eaten a non-Kosher food during her pregnancy due to having smelled it and lusted after it, and this is what caused her son to become a heretic; Sefer Shemiras Haguf Vihanefesh [Lerner] 142:1; Shevach Habris 1:24; Nitei Gavriel 3 56:5

[2] See Igros Kodesh 18:109, brought in Shulchan Menachem 4:14

[3] One who is slightly ill and is in need for milk products may be lenient to recite an after blessing, wash out the mouth, and wait one hour between milk and meat: Chochmas Adam 40:11; Igros Kodesh Rashab Halacha 35; Aruch Hashulchan 89:6; Amudei Hashulchan on Kitzur SHU”A 4; Ben Ish Chaiy Shelach 11; Zivcheiy Tzedek 89:11; Darkei Teshuvah 89:20; Kaf Hachaim 87:7 and 21 and 26; So rule regarding Meiy Chalav: Chasam Sofer Y.D. 73; Pischeiy Teshuvah 87:3; Nitei Gavriel 66:33

[4] See Mavor Yabok Mamar Sifsei Tzedek 5; Yerushalmi Yevamos 1:6 with Rebbe Yehoshua Ben Chananya; Shevet Hamussar 24; Tur Y.D. 305; Bach 305; Likkutei Sichos 25:309; Toras Menachem 5750 3:179 “It is known the custom of women while they are pregnant to be very careful not to see impure items but rather only pure and holy items”, brought in Shulchan Menachem 6:31; Nitei Gavriel 56:6; Shevach Habris 1:10; Sefer Shemiras Haguf Vihanefesh [Lerner] 142:4

[5] See Mavor Yabok Mamar Sifsei Tzedek 5; Yerushalmi Yevamos 1:6 with Rebbe Yehoshua Ben Chananya; Shevet Hamussar 24; Tur Y.D. 305; Bach 305; Nitei Gavriel 56:6; Shevach Habris 1:10

[6] See Kav Hayashar 2; Shevet Hamussar 24; Maagol Tov p. 56; Yeshuos Chochmah 33:11; Sefer Zechira; Sichos Kodesh Parshas Kedoshim 2:170; Hisvadyus 1984 20^th Marchesvan 37; Likkutei Sichos 25:309; Toras Menachem 5750 3:179 “It has been spoken a number of times on the need to be careful not to look at toys and pictures of non-Kosher  animals in order so children only see pure and holy things. This is so important that this adherence begins as soon as the child is born and comes out to the air the world, in which case we immediately hang around the child matters of holiness and purity. Furthermore, this adherence begins even before the child is born during the pregnancy. As it is known that the custom of women while they are pregnant to be very careful not to see impure items but rather only pure and holy items“; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:2; See Megillah 28a; Shulchan Menachem 6:31; Shevach Habris 1:11

[7] The reason: As everything a child sees, even from a young age, is encrypted in his mind, and hence it is proper to abstain them from seeing anything which can ignite their Yetzer Hara when they are older. [see Kav Hayashar 2; Hisvadyus 1984 20^th Marchesvan 37]

[8] Chosen Yeshuos p. 86 in name of Rebbe; Shevach Habris 1:11

[9] Admur 260:4; M”A 260 Hakdama; Nida 17a; Moed Katan 18a; Kneses Hagedola 241; Ateres Zikeinim 241; Perisha O.C. 241:4; M”B 260:1, 6; Kaf Hachaim Y.D. 116:92; Daas Moshe 29; Darkei Chaim Veshalom 353; Betzel Hachochmah 3:54; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:14 footnote 15 in length; Shevach Habris 1:12; Nitei Gavriel 56:7

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

The reason: The reason that nails have such potency and danger for the fetus of a pregnant woman is because the nails of Adam were damaged as a result of the sin of Adam and Eve. Prior to the sin, Adam and Eve were garbed by nails and when they sinned they lost this nail protection, and the nails remained only on the tips of the fingers. Now, since it is Eve who caused Adam to sin, and hence cause his nail garment to be damaged, therefore there forever remains a danger for women to step on nails. [Tolas Yaakov Sod Hashabbos 3; Beir Heiytiv 260:2; Elya Raba 260:7]

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

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

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

[14] Admur ibid; Nida ibid; Poskim ibid

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

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

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

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

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

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

[20] M”B 260:6

[21] Admur ibid; Perisha O.C. 241:4; Birkeiy Yosef 260:6; Machatzis Hashekel 269; M”B 260:6; Moed Katan ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:15

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

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

[24] See Poskim ibid

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

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

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

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

[29] Beir Moshe 6:133-12

[30] On the one hand gentiles do not have impurity of the hands in the morning [Admur Basra 4:2; Peri Megadim 4 M”Z 7; Amudei Hashulchan 4:7; Sefer Shemiras Haguf Vihanefesh [Lerner] 54:16] and likewise do not spread Tumas Meis within an Ohel, and do not contract impurity when they touch a corpse. [Rambam Tumas Meis 1:13] Some deduce based on this that their nails are also like the nails of an animal, and hence do not give off impurity. [See Piskeiy Teshuvos 260 footnote 94] On the other hand there are Poskim who rule that gentiles do impurify food which was under the bed they slept in, just like a Jew. [See Darkei Teshuvah 116:39 in name of Chakel Yitzchak 41]

[31] Makor Chaim 260

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

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

[34] Beis Lechem Yehuda 72:3; Kneses Hagedola; Mishmeres Shalom 72 S.D. 2; Ben Ish Chaiy Acharei 2:11

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

[36] Keser Torah Eitz Chaim 9:1; Sefer Shemiras Haguf Vihanefesh [Lerner] 142:2

[37] Sefer Hamidos; Sefer Shemiras Haguf Vihanefesh [Lerner] 142:3

[38] See Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo 17-19; Hakashrus page 433.

[39] Beis Lechem Yehuda 72:3; Kneses Hagedola; Mishmeres Shalom 72 S.D. 2; Ben Ish Chaiy Acharei 2:11

[40] Shevet Mussar 24; Shevach Habris 1:13

[41] Igros Kodesh 11:278; 5:327; Shevach Habris 1:26

[42] See Minchas Yitzchak 10:42; Nitei Gavriel Aveilus 2:84-4; Shevach Habris 1:14-15; Sefer Shemiras Haguf Vihanefesh [Lerner] 142 footnote 4; Encyclopedia Hilchatit Refuit Erech “Hirayon” Volume 3 p. 28 and 39

[43] Pashut as there is no source for forbidding it, and so is proved from the fact the Poskim [below] bring that even the wife of a Kohen that is pregnant may enter a cemetery, and as writes the Kneses Hagedola [brought in Birkeiy Yosef 343:4] that even by the pregnant wife of a Kohen those who are stringent are doing Minhag Borus [custom of ignorance], hence certainly the wife of a Yisrael is allowed.

[44] Poskim ibid; Shevach Habris 1:15 footnote 26 in name of Rav Leibal Groner, in name of Rav Zalman Shimon Dworkin

The reason: This custom has no known source. A number of possible reasons are suggested: 1) Perhaps this is due to the fact that it is proper for the pregnant wife of a Kohen to avoid a cemetery, and hence we see that the fetus can receive impurity. Now since we await the rebuilding of the Temple every day the women avoid going to a cemetery, as if the Temple is rebuilt while they are still pregnant they will be able to give over their pure sons to perform the necessary actions required for the Para Aduma. [Minchas Yitzchak ibid; See Mishneh Parah 3:2] 2) Alternatively, it is because they desire to avoid any impurity during the pregnancy. [Nitei Gavriel ibid; See Sheivet Hamussar 24]

[45] Poskim ibid based on Rashba 1:9 that we do not differ a tradition received from righteous women even if we have 600,000 proofs against it. [brought in Heishiv Moshe 13]

[46] Nitei Gavriel ibid

[47] Heard from Rav Asher Lemel HaCohen

[48] Shach Y.D. 371:1; Rokeiach 366 (315); M”A 343:2; Radbaz 200; Kneses Hagedola [brought in Birkeiy Yosef 343:4-there he writes it’s a Minhag Borus to be stringent] Derech Hachaim; Chochmas Adam 160:1; Chasam Sofer Y.D. 354; Mahariy 354; Minchas Chinuch Mitzvah 263:3; Kitzur SHU”A 202:15; M”B 343:3; Betzel Hachochma 3:102; See Pischeiy Teshuvah 371:1; Gilyon Maharsha 371; Darkei Chesed p. 208; Nitei Gavriel 56:20

The reason: As there is a Safek Sfeka; perhaps the fetus is a female and perhaps it will be a stillborn. [Shach ibid; Rokeiach ibid] Alternatively a fetus cannot receive impurity as it is considered within a Beis Hablia. [M”A ibid; Radbaz 200, brought in Shaareiy Teshuvah 371:1; See there that even the Rokeiach agrees to this.] Others however argue that a fetus is considered part of the mother [Yerech Imo] and hence can contract impurity even during pregnancy. [Birkeiy Yosef 343:1]

[49] Birkeiy Yosef 343:4; Kaf Hachaim 343:4; Minchas Yitzchak 1042

The reason: As if in truth the child is a boy he contracts impurity. [This is proven from fact the Rokeiach only allows it due to Safek Sfeika. See previous footnote for the dispute regarding Beis Hablia] Hence, it is proper to initially avoid doing so. [ibid]

[50] As then there is no longer a Sfek Sfeka according to the Rokeiach [as learns Birkeiy Yosef ibid], although according to many Poskim this would still remain permitted being that the fetus is considered within a Beis Hablia, as brought from M”A ibid and Radbaz ibid and so is evident from other Poskim mentioned in next footnote] See Even Yisrael 8:77 that deals with this question in regards to giving birth in a hospital that is not careful about Tumas Meis. He concludes there that ultrasounds are not 100% accurate, and that it is for the needs of a Yoledes who is in Sakana and hence she may choose to go to whatever hospital she wishes. Nevertheless, she is not initially to take an ultrasound and hence remove the Sfek Sfeka. This is all with regards to which hospital to give birth and does not relate to a pregnant woman entering a Beis Hakevaros if she knows the child is male. It is understood that in such a case there are more Poskim who rule stringently.

[51] Sheilas Yaavetz 2:174 (177) forbids in such a case [as the child may be born]; opinion in Darkei Chesed p. 208; Most Poskim however permit even in such a case, as the Sfek Sfeika still remains. [M”B 343:3; Radbaz ibid brought in Pischeiy Teshuvah ibid, that this was the original case of allowance written by the Rokeaich; Betzeil Hachochmah 3:105]

[52] Shevet Halevi 6:175; Nitei Gavriel 56:22; See previous footnotes; and so ruled to me Harav Asher Lemel Cohen that practically it is not accustomed to be stringent.

[53] Michaber 352:3; Aruch Hashulchan 352:2; Divrei Malkiel 5:154; Gesher Hachaim p. 103; Nitei Gavriel 40:4

[54] Nitei Gavriel 40:6 as the trauma can endanger the child

[55] See Minchas Yitzchak 10:42; Nitei Gavriel Volume 1 67:7 and Volume 2 84:4; Shevach Habris 1:15

[56] Pashut as there is no source for forbidding it, and so is proved from the fact the Poskim [below] bring that even the wife of a Kohen that is pregnant may enter a cemetery, and as writes the Kneses Hagedola [brought in Birkeiy Yosef 343:4] that even by the pregnant wife of a Kohen those who are stringent are doing Minhag Borus [custom of ignorance], hence certainly the wife of a Yisrael is allowed.

[57] This custom has no known source. A number of possible reasons are suggested: 1) Perhaps this is due to the fact that it is proper for the pregnant wife of a Kohen to avoid a cemetery, and hence we see that the fetus can receive impurity. Now since we await the rebuilding of the Temple every day the women avoid going to a cemetery, as if the Temple is rebuilt while they are still pregnant they will be able to give over their pure sons to perform the necessary actions required for the Para Aduma. [Minchas Yitzchak ibid; See Parah Mishneh 3:2] 2) Alternatively, it is because they desire to avoid any impurity during the pregnancy. [Nitei Gavriel ibid; See Sheivet Hamussar 24]

[58] Poskim ibid based on Rashba that we do not differ a tradition received from righteous women even if we have 600,000 proofs against it. [brought in Heishiv Moshe 13]

[59] Heard from Rav Asher Lemel HaCohen

[60] Shevach Habris 1:15 footnote 26 in name of Rav Leibal Groner, in name of Rav Zalman Shimon Dworkin; See Chayeh Adam 135:25; M”B 559:41; Orchos Chaim Spinka 88

[61] See Nishmas Avraham p. 160; Toras Hayoledes Chapter 65:2

[62] Heard from Rabbi Leibal Groner, printed in “Healthy in Body Mind and Spirit” Vol. 2; Hiskashrus

[63] See Nishmas Avraham p. 160 that this is usually done in the first trimester and again in the third trimester.

[64] Heard from Rabbi Leibal Groner, printed in “Healthy in Body Mind and Spirit” Vol. 2; Hiskashrus

[65] Quoted in article of Rabbi Ginzberg in Hiskashrus

[66] Recorded in Hiskashrus, by Rav Ginzberg, based on information received from Rabbi Groner

[67] Nishmas Avraham ibid

[68] Midrash Bereishis Raba 65:12 and Yifei Toar there; Koheles Raba 11:5, unlike Pesachim 54b; Nishmas Avraham Y.D. 189:3; Torat Hayoledet 57:1 footnote 2

[69] Igros Kodesh 11:66, 164; 15:165

[70] Igros Kodesh 11:66

[71] There is no source for prohibiting this, and it is not considered an all-encompassing practice of world Jewry that has the power of a set custom to obligate all Jewry to follow.

[72] Sheilas Rav 2:57 in reply of Rav Chaim Kanievsky

[73] Rav Eliyahu Landau wrote to me that that one may purchase without any worry, and that on this it states, “One who is not Makpid -Lo Kapdinan”, and that so is the custom that he witnessed.

[74] This follows the famous ruling of the Rashba [See Rashba 1:9; Heishiv Moshe 13; Aryeh Dbei Ilai Y.D. 19] that the Minhag of women is holy and is to be abided.  [Heard from Rav Leibel Groner who is of the opinion that one should guard this custom]

[75] Heard from Rav Leibel Groner

[76] M”A 240:5; See Nitei Gavriel 103:2; Piskeiy Teshuvos 240:8; Sheyikadesh Atzmo 13:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 127:8

[77] M”A 240:5; Niddah 31a; Menoras Hama’or Ner Gimel Klal Vav 5:1; Zohar Shemos 3; Peri Eitz Chaim 16:11; Oar Tzadikim 27:1; Kaf Hachaim 240:22

The reason: One who has relations on this night is considered a murderer, as doing so can kill the child. [M”A ibid in name of Zohar ibid]

[78] M”A 240:5; Abayey in Niddah ibid

The reason: As it is not possible to know definitively which day is the 90^th day of pregnancy. [Niddah ibid] As not always does she become pregnant right after Mikveh. [Aruch Laneir Niddah ibid; Noda Beyehuda; Mishneh Halachos 11:193]

[79] Peri Eitz Chaim ibid, brought in M”A ibid; Kaf Hachaim 240:22

[80] Shevet Halevi 3:113; Piskeiy Teshuvos 240:8; Nitei Gavriel Niddah 2:103 footnote 3; Sheyikadesh Atzmo ibid

[81] Bris Avos 5:26 in name of Likkutei Sefer; Toras Alef 3:34; Zocher Habris 11:13; Michtav Oz of Minchas Elazar; Likkutei Sichos 22:56-58 [custom of many places], printed in Shaareiy Halacha Uminhag 2:34 and Shulchan Menachem 5:111; Sefer Shemiras Haguf Vihanefesh [Lerner] 152:1; Beir Moshe See Shevach Habris 1:17 p. 28 and footnote 29; Nitei Gavriel 56:8

[82] Likkutei Sichos ibid that it requires further research as to whether this is the custom in all places

[83] The reason: Several reasons are recorded behind this custom, including: 1) It is a [mystical] danger for her fetus due to the evil eye; 2) She won’t pay proper attention to the infant she is holding. [Bris Avos 5:26; Toras Alef 3:34] Alternatively, the reason is because we only desire that two people escort the child and not three, and a woman who is pregnant is considered as if she is two people. [Likkutei Sichos ibid]

[84] Minchas Elazar on Sefer Zocher Habris; Sefer Shemiras Haguf Vihanefesh [Lerner] 152:2

[85] Likkutei Sichos 22:56 [is a custom of Israel], printed in Shulchan Menachem 5:137 footnote 30; 6:206; Minchas Elazar Michtav Oz; Os Shalom Mila Hosafos 265:22; Shaarei Shamayim 48; Beir Moshe 3:184; Nitei Gavriel 56:9

[86] Shulchan Haezer 2:31; Toras Alef 3:34; Nitei Gavriel 56:9 footnote 11 and 12 that in today’s times one may be lenient in this matter.

[87] Likkutei Sichos ibid footnote 30

[88] See Admur Shemiras Guf Vinefesh Halacha 3; Michaber C.M. 409:3; Tur 409:3; Rambam Nizkeiy Mamon 5:9; Bava Kama 15b that even if the dog does not bite but simply barks [at people and intimidates them], then it is defined as a dangerous dog [which is Biblically prohibited from being owned], being that his threatening bark can cause a pregnant woman to feel threatened and frightened and cause her to miscarry.

[89] Igros Kodesh 29 p. 30