Parsha Halacha

We do not eat from the sciatic nerve of an animal until this day due to this injury that Yaakov sustained in the battle.

1. Gid Hanashe:

Why don’t we eat the gid Hanashe: The Ramban explains that by Eisev’s angle hitting the Gid Hanashe all the Tzadkim that descended from Yaakov became affected that they would go through suffering in Galus. The Or Hachaim Hakadosh says that the Gid has no taste being that it contains no holiness. The Malbim writes that the Gid contains a Kelipa of Taavas and one who eats it becomes very materialistic.

Where is the Gid hanashe?  There is an inner Gid and an outer gid. The inner gid is Biblically forbidden while the outer one is Rabbinically forbidden. All the protruding channels are Rabbinically forbidden, and fats are also forbidden due to custom. The Gid extends throughout the entire leg of each leg.

Learning how to remove the Gid Hanashe:[1] One must learn from an expert in order to be able to be a Minaker to remove the Gid Hanashe.

Dina, the daughter of Leah, came out to see the daughters of Shechem. Shechem, the son of Chamor, the president of the land, saw her. He took her, lay with her, violated her and oppressed her.

2. Educating one’s children against predators, pedophiles, and molesters:

Unfortunately, a known and growing epidemic, which has seen greater light in the recent years, is the plague of pedophilia, of which almost no Jewish community has come unscathed. One of the basic principles of Torah Judaism is Kedusha, keeping a holy environment of sexual morality. The Torah is well aware of the challenges people have in containing sexual lusts and hence provided a number of guidelines which are meant to prevent one from falling prey to his instincts and desires, or for that matter, to falling prey to the sexual gratification of another individual.[2] Accordingly, it is the responsibility of every parent and educator to educate his children or students in a clean and Kosher way of the very real dangers of predators and the guidelines they are to keep and matters to beware from, so they do not fall prey to such an individual, and so they stop it before it progresses.[3] Aside for the religious responsibility to prevent sinful activity and moral depravity from occurring, educating one’s children in the above is included in the basic responsibilities a parent has in keeping their child safe from physical dangers. Just as a parent must teach his child how to cross the street, and a school must rehearse fire drills, so too, children must be educated in the above for their own physical safety, aside for the religious reasons of morality. The enormous damage that child molestation can potentially cause the innocent soul of a child is indescribable, and the statistics of the potential affects speak for themselves without needing to give this matter any further proof.[4] Accordingly, educating one’s children to beware from predators is a Halachic responsibility both due to reasons of morality and safety. The reason for why educating children in this matter is, and has been, avoided is because it is viewed as a taboo subject that is more comfortable to ignore than to discuss, and due to the desire to keep children sheltered from knowledge of such depravities. Unfortunately, the spread of this epidemic and the spiritual and physical destruction that it has caused, and continues to cause, the innocent children who fall victim, do not allow us to remain silent any longer. By lifting the level of awareness to our children regarding this matter, we both stop our own children from falling prey to a predator, as well as put a deterrent against a predator attempting to lure victims. In the following paragraphs we will analyze a Halachic discussion regarding the need to beware from people due to worry of homophile behavior, thus lending the Halachic basis for the above said obligation of education:      

1. May a man have Yichud with another man?[5]

The Jewish people were not suspected of homophile relations [i.e. Mishkav Zachar], and therefore there is no prohibition [for a man or child] to be in a state of Yichud with another man. [This is in contrast to gentiles, who are suspected of homophile relations, and one is hence prohibited from sending his child to learn under a gentile teacher.[6]] Nonetheless, a man who distances himself from having Yichud even with another Jewish man [including male relatives[7]], is praised. [The above was relevant in previous times, however] in these later generations in which the number of [Jewish] individuals who are sexual deviants have increased, a man is [obligated[8]] to distance himself from having Yichud [even] with a [Jewish] male.[9] [Some Poskim[10], however, rule that this only applies in countries where homophile relations are common, while in countries in which this is an unaccepted and rare occurrence, there is no need even today for a man to distance himself from Yichud with another man, although it remains an act of piety to do so.]

From this Halacha we can derive two points vis a vis the proper attitude towards educating our children to beware from predators, pedophiles, and molesters:

1. One must not only distance himself from situations which ignite him to act on his own lusts, but one must also distance himself from falling prey to the lust of another individual. Accordingly, children must be educated so they do not fall victim.
2. The distances required are all dependent on the level of morality in one’s society. Thus, in a depraved society in which a certain immoral behavior has become abundant, one must distance himself in increased measures from this behavior, even though this distance was not necessary in previous generations. Accordingly, the level of pedophilia rampant today obligates one to take increased measures to make sure his children do not fall victim.

1. Matters to beware and educate children in:

Various organizations have blossomed over the recent years who specialize in child education and awareness in the above matter. The following is some of the suggestive actions and guidelines which have been acclimated from leading child psychologists and educational experts. For further information, visit their website.[11] The education of a child in this topic is split to two parts, Prevention and Awareness, sometimes known as P&A:

1. Prevention-Teach your child certain guidelines and precautions that prevent him from entering situations that make them vulnerable to a preying predator.
2. Awareness– Teach your child to identify an attack and deter it from progressing.

Prevention guidelines:

1. Yichud-Not to be alone: Children must be educated from a young age against Yichud. Halachically, it is forbidden for a three year old girl to remain alone with a man above the age of Bar Mitzvah, and it is forbidden for a boy who is nine years of age or older to be alone with a girl who is above the age of Bas Mitzvah.[12] Furthermore, in light of the above ruling in A, regarding even a man distancing himself from Yichud with another man, children and adolescents should be educated that it is Halachically proper and necessary to distance themselves from being alone with another person even of the same gender, and even if they are relatives, unless under parental consent. If a man or woman asks or lures a child to a private area without parental consent, the child should be educated to say that it is not allowed for them to be alone, or at the very least to have the intuition to inform his or her parents. Certainly, in light of the above Halacha, teachers or tutors should not be having one on one sessions with a child in a closed or locked room, and the room should always remain accessible to the public. Likewise, parents are to supervise that siblings of opposite genders stop sharing rooms after a certain age, and even when same gender children share rooms, clear modesty guidelines must be given. This especially applies during the pubescent years of a child, in which raging hormones search for outlets that can cause another family member to fall victim. Parents must be cautious and know that statistically a large percentage of abuse actually occurs within the family, and hence they must educate their children and pay attention as to how they act when they are together. While this suggestion of avoiding Yichud is unpopular and may sound exaggerated and unrealistic to some, this is the Torah’s suggestion and obligation in how to distance oneself from falling prey to a predator-Avoid Yichud. It is certainly obligatory of a Torah institution to follow the laws in Shulchan Aruch which state that in communities suffering from homophile epidemics, it is an obligation for boys to distance themselves from Yichud with other men, and vice versa. This suggestion and obligation is unique to the Torah world and has yet to enlighten the secular populace of its powerful deterrence, who come up with various other suggestions. 
2. Mikveh: The Mikveh is by no exaggeration one of the main centers where child molestation occurs in the Jewish community. We tend to think that since it is a public area, and one is never in a state of Yichud with another man while there, that it is therefore a safe haven for our children. Nonetheless, experience shows that the Mikveh is in fact a safe haven not for the children, but for the predators, and they use it as one of their primary basis of opportunity to launch attacks. Accordingly, together with a parent’s desire to educate their child in a Chassidishe Hanhaga of purity of soul, in going to Mikveh, they must be realistic and take precautions with their child. Practically, what this means is as follows: a) Young children have no business ever going to a Mikveh alone. A young child who is not near the age of Bar Mitzvah has no Chinuch obligation to go to Mikveh, and if he can’t go under supervision, it is better that he not go at all. b) Even when fathers accompany a child to the Mikveh, they must have four pairs of eyes on the child. Never think that since I am in the same building as him, he is safe, as experience proves otherwise. c) Children who are near, or over Bar Mitzvah, and are accustomed to go to Mikveh daily before Davening, must be educated by their parents in how to act in a mikveh and be told of the Awareness guidelines, explained in length below. Following the above steps will help keep a Mikveh that which it is supposed to be-A place to enhance a person’s holiness and purity and not its opposite.
3. Be aware of known community offenders: The United States Department of Justice contains a list of convicted sex offenders within one’s area. Likewise, local organizations [i.e. JCW] and community Rabbi’s and leaders periodically release information of suspected or convicted predators. Parents should make themselves aware of who these people are and make sure to keep their children a safe distance from them. On this note, it is every community’s obligation to warn the public of the said individuals and to say something if they see something, and not ignore red flags which allow predators to continue their victim list for years on end.

 

Awareness guidelines:

1. Your body is only yours: Explain to the child the concept of privacy for his/her body and that their body is only theirs and is not allowed to be touched or even seen by others, unless the person is a doctor, parent or caretaker who needs to do so in the position of their job, and is doing so under other adult supervision. Explain to your child the existence of the private areas and how they must be kept clothed and out of contact of others. Practice this at home, teaching the child modesty and privacy with their body, such as locking the door when they take a shower or use the bathroom [age dependent] and educating them how to act with other siblings. Some suggest teaching the child the traffic light system regarding touch. Label innocent and clean touches as green light [i.e. shaking hands, holding your hand to cross the street, tapping your shoulder]. Touches that make a child feel slightly uncomfortable as yellow light [i.e. a hug, or kiss from an unwanted individual, touches that occur under clothing]. Touches that reach under the bathing suit area is a red light. Yellow and red-light touches must always be informed to the parents or other legal guardian. Emphasis must be made that anyone, including siblings, cousins, friends, and teachers, must be informed on if a yellow or red-light touch has been made. Explain to the child that often body touches may even feel good, although this is not a sign that such touches are ok. An inappropriate touch [i.e. red light] is never ok, no matter how it feels.
2. Another person’s body is only theirs: We cannot forget that many children are not the victims, but are themselves the innocent perpetrators who experience with the body of other children. Likewise, often the predators do not touch the child’s body, but ask the child to touch their body. Accordingly, children must also be educated that just as their body is private to themselves, so too other peoples, and children’s, bodies is not theirs to look at or touch. Furthermore, this applies even if the other person consents or asks them to touch their body, nonetheless, it is an immoral [unTzenius] thing to do.
3. Saying NO: Often, children are intimidated of telling off another individual, especially if they are an adult figure. Train your child to say NO if an inappropriate touch is made or attempted. Teach them to escape the situation.
4. Not to keep secrets: Teach your child that there is no such thing as keeping a secret from their parents, from Mommy and Tatty. Anyone who tells them not to tell their parents is a sign that they right away must tell their parents. Even if a person tells them that they will get hurt or punished if they tell the parents, the child is to be told that such a person is lying. Parents must ensure their children that they will not get into trouble for telling their parents, and on the contrary will be believed and cherished for sharing it with them.
5. Even very nice and friendly people, relatives, or other children can do bad things: According to the US Department of Justice (nsopw.org) only 10% of perpetrators were strangers to the child and 23% of the perpetrators were children themselves! Accordingly, all the above guidelines of touch and secrets must be clearly spelled out to the child that they apply even to very nice people, people they know, and even very close relatives, friends or siblings. They apply even if the person shows much love to them and spends time with them and buys them treats.
6. Occasional review of the guidelines: It is imperative for parents to review these guidelines with their children periodically. One can preschedule on a reminder/calendar to review the guidelines a couple of times per year, such as before the school year begins, and after Pesach vacation and the like.

They traveled from Beis El towards Efrat, and Rachel was having a very difficult labor in giving birth. As she gave birth, the midwife told her that it is a son, as Rachel was dying as a result of the birth. His father, Yaakov, called his son Binyamin. Rachel died and was buried on the way to Efrat, which is Beis Lachem. Yaakov placed a monument on her grave which remains there until this very day.

3. Home birth:[13]

In today’s times, due to medical reasons which is Torah, women give birth in a hospital, rather than at home.[14] Nonetheless, this does not come to say that home births are forbidden, and this matter is dependent on the conditions of one’s city, and the rulings of the Rabbi of that city.[15]

Husband assisting:[16] In the event of an emergency homebirth, the husband is to do whatever is necessary to assist his wife in the birth even though she’s a Nida, including catching the baby as he comes out.

Shabbos:[17] Even in the event that there is a midwife available for a homebirth to be performed without desecrating Shabbos, one may [and at times should] call an ambulance to give birth in the hospital.[18] Certainly, a woman may choose to give birth at home rather than the hospital even on Shabbos, even if it may cause more Shabbos desecration, if that is where she feels more comfortable.[19]

The pros of a homebirth versus a hospital birth:[20]

1. Some woman feel more comfortable giving birth in their home setting.
2. She receives private and personal care from the midwife or doctor who is totally dedicated to her birth as opposed to a hospital where attention must be given to many other women giving birth simultaneously.
3. The possibility of infection from a virus or illness.
4. There is no possibility of the baby being accidentally switched.
5. On Shabbos, there is possibly less Shabbos desecration that will need to take place when giving birth at home.

The cons of a homebirth versus a hospital birth:[21]

1. It’s possible that the midwife will be unable to come for whatever reason.
2. There could be medical complications with the birth that cannot be foreseen [i.e. such as intensive bleeding, fetal distress, complications that require a C-section to be performed] and it will take time until she arrives to the hospital to get emergency care.
3. The hospital contains many more advanced medical equipment to assist with the birth.

4. Prayer, Tehillim, Repentance & resolutions for easy birth:
5. Praying on behalf of a woman in labor:[22]

When a woman is in labor, it is proper for whoever is aware to pray on her behalf so she have an easy birth, and that she and the child be healthy. Likewise, the woman herself is to pray to G-d for an easy birth.[23] She is to be told by the midwife to pray to G-d and repent for any sins.[24] [However, prayers should not be said when the Erva is revealed and seen.[25]]

How to pray on Shabbos:[26] Although it is forbidden for one to request physical needs on Shabbos, including the needs of a sick person, for him to become healthy[27], nevertheless, if the sick person is dangerously ill on Shabbos [and may pass away that day] then one may shout and supplicate on his behalf even on Shabbos, even as a congregation.[28] Accordingly, it is permitted for one to pray on behalf of a woman who is having difficulty in labor on Shabbos.[29]

1. Saying Tehillim:[30]

It is customary to recite the following psalms while one’s wife is in labor: 1, 2, 3, 4, 20, 21, 22, 23, 24, 33, 47, 72, 86, 90, 91, 92, 93, 104, 112, and 113 to the end.

Kapitel 20:[31] It is customary to recite Psalm 20 during labor as a request of mercy for an easy birth. This Psalm contains nine verses corresponding to the nine months of pregnancy, and 70 words corresponding to the 70 contractions that every woman must experience during birth. It is a known Segula to recite this Kappitel 12 times, both the husband and wife.[32]

Kapitel 100:[33] Reciting Psalm 100 during labor is a Segula for an easy birth, as the word Lesoda can be rephrased as Letolda [i.e. birth].

Kapittel 119:[34] Reading Psalm 119 in accordance to the name of the Yoledes and of the letters “Kera Satan” is a Segula for an easy birth.

Saying Tehillim at night-May one recite Tehillim for a woman in labor at night?[35] Those who are accustomed to not recite Tehillim during nighttime[36], as is the Chabad custom[37], are likewise not to recite Tehillim even for a sick person, until midnight. However, if the matter is urgent for that moment, such as if a woman is in labor to give birth at that moment, which happens to be at night, then many Poskim[38] are lenient and indeed the widespread custom is to permit saying Tehillim at night in such a case.[39] Nonetheless, some Poskim[40] and communities are stringent even in such a case. There is no clear Chabad directive in this matter other than the general widespread custom to be lenient.

Shabbos:[41] It is permitted for one to pray on behalf of a woman who is having difficulty in labor on Shabbos. Thus, one may say Tehillim on her behalf.

1. Repenting for sins:[42]

During labor, the woman is to pray to G-d and repent for any of her sins. [This especially applies to sins relating to Nida, Shabbos, Hafrashas Challah.]

1. Good resolutions:[43]

It is a Segula a woman to accept upon herself a good resolution prior to birth relating to Torah and Mitzvos. The resolution should be accepted with saying Beli Neder.

1. Bringing up her sins:[44]

If a woman is having difficulty giving birth one is not to mention any sins that the woman may have transgressed [as doing so arouses divine prosecution against the individual].

5. Segulos for easy birth:
6. Sefer Torah reading as Segula:[45]

If a Yoledes is having a difficult time giving birth, it is permitted for one to place a Torah scroll on her and read a few verses, if one believes that this Segula can be of help.[46] However, some Poskim[47] rule that this is considered a belittlement of the Torah scroll, and hence it may only be brought to the entrance of her room and not further.

 

1. Segula of Sefarim Raziel Hamalach and Noam Elimelech:[48]

It is a known Segula to place the Sefer Raziel Hamalach or Noam Elimelech or Or Chochmah in the birthing room for an easy first. It is customary to place the Sefer under the head of the woman giving birth. It is to be wrapped up and placed under the pillow.[49]

1. Immersing in a Mikveh:[50]

It is a Segula for an easy birth for the husband to immerse in a Mikveh that day.

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[1] Rama 65:8

[2] See Shulchan Aruch Even Haezer chapters 21-24

[3] See Rambam Issurei Biyah 22:5 [brought in A]

[4] Effects of child sexual abuse include shame and self-blame, depression, anxiety, post-traumatic stress disorder, self-esteem issues, sexual dysfunction, chronic pelvic pain, addiction, self-injury, suicidal ideation, borderline personality disorder, and propensity to re-victimization in adulthood. Child sexual abuse is a risk factor for attempting suicide. Much of the harm caused to victims becomes apparent years after the abuse happens. [See https://www.ncbi.nlm.nih.gov/pubmed/19733950 for scholarly articles on the subject] See Rambam Rotzeiach 1:11 that one who is coming to rape a male is a Rodef and may be killed

[5] Michaber E.H. 24:1; Tur 24:1; Rosh 4:24; Rambam Issurei Biyah 22:2; Chachamim in Kiddushin 82a

[6] Implication of Michaber ibid; Beis Yosef E.H 24; Tur 24 “The nations are suspected on everything and hence one may not give them a child to be taught by them, even a male to a male”; Rambam Issurei Biyah 22:5; Avoda Zara 15b and 36b; Shabbos 17b; However, see Rama Y.D. 153:2 and Tur 153 that the reason is due to that the gentile will teach the child heresy. See Rashi Avoda Zara 15b who mentions both reasons; See Derisha E.H. 24:1, Vetzaruch Iyun!

[7] Tur 24 “Even with one’s father”; See Bach 24 who states the novelty here is that even though the person is a Jewish male and one’s father, nevertheless it is praiseworthy to distance oneself from Yichud. The Bach, however, concludes that he is unsure of the source of the Tur’s ruling; This ruling of the Tur is omitted in Michaber ibid

Other opinions: Some Poskim rule that it is not necessary to distance oneself from Yichud with his father and the above statement in the Tur is a misprint. [Yad Ahron 1 24:1; Implication of Michaber ibid]

[8] Implication of Michaber ibid and Bach 24, as brought in Chelkas Mechokeik and Beis Shmuel 24:1

[9] Michaber ibid

[10] Bach E.H. 24, as brought in Chelkas Mechokeik and Beis Shmuel 24:1

[11] See http://www.jewishcommunitywatch.org/education-center/ ; https://childmind.org/article/10-ways-to-teach-your-child-the-skills-to-prevent-sexual-abuse/ ; https://ourkidscenter.com/learn/how-to-educate-children-about-abuse/

[12] Michaber 22:11

[13] Sefer Hasichos 5747 2:37 “In previous generations women would give birth in their homes with the help of a midwife, however, in today’s times due to medical reasons women give birth in a medical facility. Accordingly, this is a directive of Torah which states that a doctor is to heal and the doctors are given permission to heal”

[14] The statistics: Over 98.5% of births in the United States take place in a hospital setting. Nonetheless, throughout the years homebirths have rose considerably. A similar rate can be found in almost all own countries throughout the world, including Europe, in which 1% or less of all births take place at home, with exception to the Netherlands in which the number is much higher at about 16% of all births. In Israel, less than half a percent of all births take place at home, with only between 300 to 700 births taking place at home annually. To note, that a large percentage of these homebirths are not planned but due to lack of choice. [https://www.ncbi.nlm.nih.gov]

[15] Otzer Hamelech p. 210 [in response to Rav Levi Bistritzky, brought below in detail] “In New York, many women give birth inside their homes with agreement of the rabbis. Seemingly the conditions of this matter are different in your city, and it is obvious that only one who lives in the city can make a judgment for that city”; Shulchan Menachem 6:8 [p. 33]; Ketzos Hashulchan 140 footnote 1 ruled that one may not desecrate Shabbos for the sake of giving birth in the hospital unless the doctors say that the specific woman needs special medical supervision for her birth; See Toras Hayoledes 7 footnote 1 who does not give any ruling on the subject and simply lists the pros and cons.

The Rebbe’s response to Rav Levi Bistritzky: Rav Levi Bistritzky OBM, who was the chief rabbi of the Chabad community in Tzefas, had issued a ruling which prohibits homebirth’s and requires mothers to give birth in a hospital. This ruling was the result of a growing trend amongst some members of his community to give birth at home, and in certain cases doing so ended up compromising the health of the baby or mother. His ruling faced opposition from members of the community including from some of the leading Shluchim of the Rebbe to the city of Tzefas, who opposed it both ideologically, and under the claim that the Rebbe himself had given his blessings to many individual women to give birth at home. As a result, Rav Levi Bistritzky wrote to the Rebbe regarding whether the rumors are true and as to if true and as to whether he should retract his previous ruling. The Rebbe’s response to Rav Levi Bistritzky is not less than fascinating, and reveals the proper Torah attitude and attitude of the Rebbe towards a Mara Diasra of the community, and how he’s to give his rulings. In his response, the Rebbe makes the following points: 1) A rabbi must rule in accordance to the code of Jewish law, and not based on letters, including even letters of the Rebbe, as any letter that is contrary to Jewish law is considered null and void. 2) Prior to giving a controversial ruling a Rabbi should build a coalition with other rabbis prior to publicizing his ruling. 3) In a generation such as ours in which many people don’t always listen to the rulings of rabbis, Rabbis are to beware to the utmost from publicizing new decrees and prohibitions that are not based on explicit rulings in the code of Jewish law. This especially applies when the reason behind the prohibition is not revealed to the public. This especially applies when rabbis in other communities rule that the matter is permitted, and other communities are accustomed to being lenient. 4) The above matter is only within the jurisdiction of officiating Poskim, and community leaders are not to mix themselves into the decision-making even if they have rabbinical ordination. 5) It is obvious that when I write a private response to an individual [that his wife may give birth at home] it is meant for him and solely for him based on their personal and private situation, and is not to be taken as a public directive or allowance. 6) It is well known that I do not intervene regarding controversy that surrounds the rulings of rabbis in Israel, and it is the job of the local rabbis in Israel to hear and arbitrate regarding the matters. 7) In New York, many women give birth inside their homes with agreement of the rabbis. Seemingly the conditions of this matter are different in your city, and it is obvious that only one who lives in the city can make a judgment for that city. [See Menachem Meishiv Nafshi 1:83]

[16] Toras Hayoledes 6:4

[17] See Toras Hayoledes Chapter 7

[18] The reason: Being that in today’s times hospitals are more medically equipped for births and the various possible complications associated with birth, than is a home birth with the assistance of a midwife. Likewise, many more Shabbos desecrations may need to take place by a homebirth verses in a hospital [Toras Hayoeldes ibid] However, in previous times where there was no advantage of giving birth in a hospital versus at home with a midwife, then some Poskim ruled that one may not desecrate Shabbos for the sake of giving birth in the hospital unless the doctors say that the specific woman needs special medical supervision for her birth. [Ketzos Hashulchan 140 footnote 1]

[19] See Toras Hayoledes 7 footnote 1

[20] Toras Hayoledes 7 footnote 1

[21] Toras Hayoledes 7 footnote 1

[22] Sefer Chassidim 487; Shevach Habris 2:4; Nitei Gavriel 62:2, 6; Encyclopedia Hilchatit Refuit Leida p. 275

[23] Shevet Mussar 24; Mavor Yabok Mamarei Sifsei Tzedek 5; Orchos Rabbeinu 1 336:18

[24] Shevet Mussar 24

[25] Toras Hayoledes 31:6

[26] Admur 187:1; 188:8-9

[27] Admur 288:8 and 9

[28] Admur 288:9; Michaber 288:10; Shach Y.D. 335:10

[29] Admur 288:9; See M”A 288:14 and Machatzis Hashekel ibid; Rav Akiva Eiger 288:10; M”B 288:28 over; Maavor Yabok Mamar Sifsei Tzedek 1; Maharam Mintz 67; Nitei Gavriel 62:7

[30] Sefer Hatoldos Rebbe Mahrash that so instructed the Tzemach Tzedek to his sons when the Rebbe Maharash was born; Koveitz Minhagei Chabad Inyanei Hirayon p. 17; Shevach Habris 2:4

[31] Siddur Arizal; Avodas Hakodesh-Sansen Leyair [Chida]; Yosef Ometz 70; Zohar 3:249

[32] Nitei Gavriel 62:9

[33] Likkutei Eitzos Os Banim

[34] Sefer Zechira p. 68

[35] See Nitei Gavriel 52:10; Toras Hayoledes 31:4

[36] Chaim Sheal 25; Likkutei Maharich; Maharsham 1:158 in name of Zechor Leavraham and Yosef Ometz; Ben Ish Chaiy Pekudei 7; Rav Poalim 2:2; Kaf Hachaim 238:9; Yitzchak Yiranein 1

Other opinions: Some Poskim rule that one may read Tehillim at night. [See Kikar Laeden 5:7 [Chida], Mentioned in Igros Kodesh ibid; Ashel Avraham Butchach 238; Na’ah Lehodos on Tehillim 119 and Shemo Yitzchak; Divrei Yatziv Y.D. 136:2; Avnei Tzedek Y.D. 102; Kumi Runi p. 20; Meateh Tehila  see also Siddur Yaavetz; Levushei Mordechai Tinyana 186; Betzeil Hachochma 4:46; Pamei Yaakov 69:104 [Rav Ovadyah Yosef] in name of many Sefarim; Piskeiy Teshuvos 238 footnote 24]

[37] Sefer Haminhagim p. 41 [English]; Igros Kodesh 18:31 [printed in Shulchan Menachem 1:374]; Toras Menachem 48:122; Toras Menachem 1985 5:3103

[38] Vayechi Yaakov O.C. 9; Os Habris on Tehillim; Likkutei Maharich 1 Tikkun Chatzos; Meiy Yehuda Altman 22; Tzitz Eliezer 8:2; Beir Moshe 4:22; Pamei Yaakov 69:104 [Rav Ovadyah Yosef] in name of many Sefarim; Yabia Omer 6:30; Yalkut Yosef Bikur Cholim p. 57 in name of Chida in Avodas Hakodesh, Yaskil Avdi, Betzeil Hachochma 4:45

[39] This follows the ruling of the Ashel Avraham of Butchach ibid who states Tehillim may be recited at night being it is a prayer and not learning.

[40] Rav Poalim 2:2; Or Letziyon 2:46; Tehillim Igara Dehilula; Adir Bamarom 387; Zechor Leavraham 62; Tiferes Banim on Kitzur SHU”A 1:5; Sefer Zichron Beis Kelm p. 28; Yitzchak Yiranein 1; Nitei Gavriel ibid

[41] Admur 288:9; See M”A 288:14 and Machatzis Hashekel ibid; Rav Akiva Eiger 288:10; M”B 288:28 over; Maavor Yabok Mamar Sifsei Tzedek 1; Maharam Mintz 67; Nitei Gavriel 62:7; Toras Hayoledes 31:5

[42] Shevet Mussar 24; Nitei Gavriel 62:4

[43] Shevet Mussar 24; Nitei Gavriel 62:5

[44] Sefer Chassidim 486; Shemiras Hanefesh 127; Kaf Hachaim 116:175; Sefer Shemiras Haguf Vihanefesh [Lerner] 144:2

[45] See Encyclopedia Hilchatit Refuit Leida p. 275; Toras Hayoledes 31:1

[46] Pischeiy Teshuvah Y.D. 179:6 in name of Beir Sheva

[47] Chinuch Beis Yosef 71

[48] Halacha Lemoshe Hilchos Yoledes 6-7; Nitei Gavriel 62:1

[49] Meiam Loez Vayeira 417; Divrei Malkiel 5:166; Shefa Chaim Michtivei Torah 5:405

[50] Baal Shem Tov on Torah Parshas Yisro 25; Imrei Noam Parshas Vayechi 40; Parshas Beshalach 13; Nitei Gavriel 62:3

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