Sneezing in Halacha

Sneezing in Halacha:

Saying bless you, Gesundheit, Labriut:[1]

It is customary to say “Asuta” [or Mirapeh, Gezunthite, Labriut] after someone sneezes.

Beis Midrash:[2] In a Beis Midrash one is not to say it after someone sneezes, in order not to nullify the learning.[3] This applies even not during times of Torah learning and certainly during times of Torah learning regarding which his punishment is great [if he stops and nullifies from his Torah learning] as the sages state that he is fed hot coals.[4] [However, some Poskim[5] ruled that this only applied in previous times when people who were learning were careful not to nullify any time from their learning and not look out of their book, however, today it is permitted to say it after somebody sneezes being that we anyways speak of other matters. Other Poskim[6], however, rule that this applies even today, and so is clearly evident from Admur who does not differentiate in this matter.]

Eating:[7] It is not said in middle of eating due to worry of danger.

Lishuasecha Kivisi: Some have the custom to say the verse “Lishuasecha Kivisi Kol Hayom” after someone sneezes.[8] It is said without saying Hashem’s name.[9] Others, however, do not say this verse.[10]

Covering the mouth:[11]

It is common etiquette to always cover one’s mouth upon sneezing.

C. Sneezing during Davening:[12]

One who sneezes during Shemoneh Esrei, it is a good sign for him.[13]

D. Sneezing During a meal:[14]

If one sneezed in the middle of a meal of bread, then if the person’s hand touched actual mucus[15], then he is required to wash his hands again for the meal and to say the blessing of Al Netilas Yadayim without Hashem’s name. If however his hands did not touch actual mucus, even if they ended up getting saliva sprayed on them, then there is no need to rewash for the meal.[16] However, some Poskim[17] are stringent and hence require the hands to be washed.

Pulling ear after sneezing:[18]

Some individuals, and G-d-fearing Jews, have the custom of pulling the [left[19]] lobe of their ear after sneezing.[20] Some pull at the full length of both ears, and not just at the earlobe.[21] Others pull at the top part of the ear.[22] Some also recite the verse of “Lishuasecha Kivisi Hashem” upon pulling at the earlobe.[23] Others do not say this verse.[24] Some only pull at the ear upon sneezing when speaking of a deceased individual[25], or whenever they speak of a deceased individual even not upon sneezing. There is no known source for this custom neither in the Talmud, Poskim, or works of Kabbalah or Chassidus. Accordingly, some Poskim[26] negate its practice, claiming that doing so is considered the ways of the Gentiles [i.e. Darkei Emori] being that it has no logical reason behind it, and therefore one is to avoid doing so.[27] Practically, however, those who received such a tradition may continue doing so, and its practice does not involve Darkei Emori[28], and so was practiced by the Rebbe Rashab, Rebbe Rayatz, and some say also by the Rebbe, as brought next.

The custom of the Chabad Rabbeim and the Chabad practice: The Rebbe Rashab was accustomed to pull at the full length of both ears upon sneezing, although he did not recite the verse of “Lishuasecha Kivisi Hashem.”[29] The Rebbe Rayatz was accustomed to pull at the top part of the ear.[30] The Rebbe once instructed an individual to use the hand on the side of the ear to pull at the ear, and not to cross over [i.e. right hand pulls right ear lobe].[31] ]Some emphatically claim that the Rebbe himself was not accustomed to pull at his earlobe at all after sneezing.[32] Others, however, claim to have seen the Rebbe do so inconspicuously. Practically, some Chabad Chassidim are accustomed to pull at their ear after sneezing, while others are not accustomed to do so, and each may choose as they see fit.]

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[1] Michaber O.C. 170:1; Y.D. 246:17; Brachos 53a; Rashi ibid; Pirkei Derebbe Eliezer 52

[2] Admur Hilchos Talmud Torah 4:11

[3] Admur ibid; Michaber Y.D. 246:17; Tur 246; Rambam Talmud Torah 4:9; Brachos 53a; Rashi ibid; Pirkei Derebbe Eliezer 52; Tosefta Shabbos 8:2

[4] Admur ibid; Ketzos Hashulchan 29:4; See Elya Raba 151:2; Brachos ibid; Chagiga 13b; Avoda Zara 3b; Mamarei Admur Hazakein Haketzarim  p. 345

[5] Shach 246:16; Perisha 246:36

[6] Taz 246:6; Implication of Admur ibid who does not differentiate in this matter and records the ruling even regarding today; Ketzos Hashulchan 29:4

[7] Michaber O.C. 170:1

[8] M”B 230:7; Piskeiy Teshuvos 230: 5

[9] See Kaf Hachaim 230:20; Minhagei Chasam Sofer 1:46

[10] Kaf Hachaim 230:20; Minhagei Chasam Sofer 1:46; Custom of Rebbe Rashab, as transmitted by Rav Yaakov Landau

[11] See Yerushalmiu Brachos 3:5 “I saw that when Rebbe yawned and sneezed, he covered his mouth”

[12] Admur 103:3; Michaber 103:3; Brachos 24b

[13] The reason: As sneezing is pleasant for a person, and just as G-d is giving him a pleasant pleasure down here, so too He is giving him blessing above, to fulfill his will and requests. [Admur ibid; Rav Zeira Brachos ibid and Rashi ibid]

[14] See Seder Netilas Yadayim Admur 17; Admur 164:2; Ketzos Hashulchan 39:15; Michaber 168:2; Piskeiy Teshuvos 164:4-5

[15] Admur 92:7; Rama 92:7; Chayeh Adam 22:9; Shaar Hakavanos; Kaf Hachaim [Falagi] 8:30; Machazik Bracha 92:4; Many Poskim mentioned in Kaf Hachaim 4:97

Other Opinions: Some Poskim rule that one who touches mucus is not required to clean his hands before prayer or learning Torah. [Mor Uketzia and Gra, brought in M”B 92:28; Shaareiy Teshuvah 92:2 brings the Machazik Bracha who argues on this opinion.]

[16] Ashel Avraham Butchach 4; M”B 97:7; Mahrsham 3:14; Tiferes Adam brought in Toras Yekusiel 1:9

[17] Minchas Elazar 3:54; See Piskeiy Teshuvos 164:2 footnote 21

[18] See Sefer Itush Behalacha

[19] Rav Mondshine in Kefar Chabad magazine 1028 p. 16, in name of Rav Yaakov Landa, that he is almost positive that so demonstrated the Rebbe Rashab

[20] Custom mentioned in Mishneh Halachos 12:137; Custom mentioned by Rebbe Rashab, brought by Rav Eli Landa in Heraos Ubiurim Kefar Chabad Vol. 229 p. 94 and by Rav Mondshine in Kefar Chabad magazine 1028 p. 16, in name of Rav Yaakov Landa, and in name of Rebbe and Rebbe Rayatz; Ein Lamo Michshol 3:6; The custom of my mother’s family [i.e. the mother of the author and both her parents] was to pull at the right earlobe after sneezing. They were from Cairo, and descended from Rav Yehoshua Avraham Crispin, the chief Rabbi of Izhmir.

[21] So told the Rebbe Rashab to Rav Yaakov Landa, and so was the personal custom of the Rebbe Rashab [Rav Eli Landa ibid in Hearos Ubiurim ibid; Rav Mondshine in Kefar Chabad ibid]

[22] Rav Yehoshua Mondshine in Kefar Chabad magazine 1028 p. 16 in name of Reb Shlomo Chaskind that so he was told by the Rebbe in name of the Rebbe Rayatz

[23] M”A 230:6; Rashal in Yam Shel Shlomo 8:64; Shelah Shaar Haosiyos Os Hei; Sifra Detzeniusa Parshas Terumah p. 174;  Taamei Haminhagim 706 in name of Zechor Leavraham 2:20

[24] Kaf Hachaim 230:20; Minhagei Chasam Sofer 1:46; Custom of Rebbe Rashab, as transmitted by Rav Yaakov Landau

[25] Otzer Minhagei Yeshurun 39, p. 92; So told the Rebbe Rashab to Rav Yaakov Landa that so is the widespread custom, even though the Rebbe Rashab later negated it

[26] Mishneh Halachos 12:137 “This is not a Jewish custom, and is certainly not a custom of meticulous Jews [i.e. Vasikin]…to recite ”Bless you” after a sneeze we have heard of, however what does this have to do with pulling at the ear, and one should not do so due to it being the ways of the gentiles”

[27] See Rama Y.D. 177:1; Admur 301:33; Mishneh Shabbos 67a; See Rama Y.D. 178:1 “This is only forbidden if the clothing of the gentiles are worn by them for sake of frivolity [pritzus] or it is a gentile custom that has no logic behind it, as in such a case there is room to suspect that the custom derives from the Emorite customs, and that it derive from practices of idolatry passed down from their forefathers.”; Maharik 88; See Kapos Temarim Yuma 831 and Chavos Yair 234 that Darkei Emori applies towards practices that the gentiles developed as a result of idolatry, that they believed that these actions invoke their G-ds to give assistance. See also Ran on Shabbos 67a; See Admur 301:33 “Any medical treatment that works in accordance to Segulah [i.e. supernatural causes] rather than natural cause and effect [i.e. scientifically based] does not contain the prohibition of Darkei Emori so long as it is recognizable [to the onlookers] that it’s intent is for the sake of healing”; See Igros Moshe E.H. 2:13; Y.D. 4:11-4; O.C. 5:11-4

[28] See Hagahos Maimanis Avoda Zara 11:1 in name of Yireim 313; Beis Yosef Y.D. 178; Sheiris Yaakov 12; Darkei Teshuvah Y.D. 179:30; Rashba 1:167; 825; 2:281; Halef Lecha Shlomo Y.D. 115; Talumos Leiv 3:57-3

[29] Heraos Ubiurim Kefar Chabad Vol. 229 p. 94 in name of Rav Eli Landa, in name of his father Rav Yaakov Landa, in name of the Rebbe Rashab; See also Rav Yehoshua Mondshine in Kefar Chabad magazine 1028 p. 16, in name of Rav Yaakov Landa, in name of the Rebbe Rashab

[30] Rav Yehoshua Mondshine in Kefar Chabad magazine 1028 p. 16 in name of Reb Shlomo Chaskind that so he was told by the Rebbe to be the custom of the Rebbe Rayatz

[31] Biography of Reb Yankel Lipskier Teshurah of Yankel Shmuckler Bar Mitzvah p. 99

[32] Rav Yitzchak Yehuda Rosen in article printed in Hamodia Torani 045