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See Chochmas Adam (89:3) who writes that if the action is medically sound or is sugulah based it is not subject to the prohibition of nichush or darchei Emori. Using words of Torah and objects of Kedusah like tefillin for healing is neither medically sound nor a traditional or effective remedy and is therefore prohibited. All segulos must be examined individually if they are traditional or effective.

enter image description hereHebrew quote: "In general, anything whose results are observable whether medical or otherwise, is not forbidden under Nichus or witchcraft, but any [magical practice] whose results are not observably effective is forbidden and 'whoever trusts in God will be surrounded by kindness'"

With many segulos there is some doubt as to whether there is a clear Jewish tradition which will thus permit its use, or not. For example, the "red string" to ward off ayin hara is the subject of some debate (see Darchei Teshivah YD 179:21 who forbids it and Be'er Moshe (Debrizin) 8:36 who permits it based on old traditions). I have heard that recent Poskim has similar divergent views on this matter (Rav Schachter forbidding and others permitting)

For more references, see here in Hebrew and here in English and a shiur by Rav Schachter (courtesy Shokhet)

See Chochmas Adam (89:3) who writes that if the action is medically sound or is sugulah based it is not subject to the prohibition of nichush or darchei Emori. Using words of Torah and objects of Kedusah like tefillin for healing is neither medically sound nor a traditional or effective remedy and is therefore prohibited. All segulos must be examined individually if they are traditional or effective.

enter image description here

With many segulos there is some doubt as to whether there is a clear Jewish tradition which will thus permit its use, or not. For example, the "red string" to ward off ayin hara is the subject of some debate (see Darchei Teshivah YD 179:21 who forbids it and Be'er Moshe (Debrizin) 8:36 who permits it based on old traditions). I have heard that recent Poskim has similar divergent views on this matter (Rav Schachter forbidding and others permitting)

For more references, see here in Hebrew and here in English and a shiur by Rav Schachter (courtesy Shokhet)

See Chochmas Adam (89:3) who writes that if the action is medically sound or is sugulah based it is not subject to the prohibition of nichush or darchei Emori. Using words of Torah and objects of Kedusah like tefillin for healing is neither medically sound nor a traditional or effective remedy and is therefore prohibited. All segulos must be examined individually if they are traditional or effective.

Hebrew quote: "In general, anything whose results are observable whether medical or otherwise, is not forbidden under Nichus or witchcraft, but any [magical practice] whose results are not observably effective is forbidden and 'whoever trusts in God will be surrounded by kindness'"

With many segulos there is some doubt as to whether there is a clear Jewish tradition which will thus permit its use, or not. For example, the "red string" to ward off ayin hara is the subject of some debate (see Darchei Teshivah YD 179:21 who forbids it and Be'er Moshe (Debrizin) 8:36 who permits it based on old traditions). I have heard that recent Poskim has similar divergent views on this matter (Rav Schachter forbidding and others permitting)

For more references, see here in Hebrew and here in English and a shiur by Rav Schachter (courtesy Shokhet)

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See Chochmas Adam (89:3) who writes that if the action is medically sound or is sugulah based it is not subject to the prohibition of nichush or darchei Emori. Using words of Torah and objects of Kedusah like tefillin for healing is neither medically sound nor a traditional or efficaciouseffective remedy and is therefore prohibited. All segulos must be examined individually if they are traditional or effective.

enter image description here

With many segulos there is some doubt as to whether there is a clear Jewish tradition which will thus permit its use, or not. For example, the "red string" to ward off ayin hara is the subject of some debate (see Darchei Teshivah YD 179:21 who forbids it and Be'er Moshe (Debrizin) 8:36 who permits it based on old traditions). I have heard that recent Poskim has similar divergent views on this matter (Rav Schachter forbidding and others permitting)

For more references, see here in Hebrew and here in English and a shiur by Rav Schachter (courtesy Shokhet)

See Chochmas Adam (89:3) who writes that if the action is medically sound or is sugulah based it is not subject to the prohibition of nichush or darchei Emori. Using words of Torah and objects of Kedusah like tefillin for healing is neither medically sound nor a traditional or efficacious remedy and is therefore prohibited.

enter image description here

With many segulos there is some doubt as to whether there is a clear Jewish tradition which will thus permit its use, or not. For example, the "red string" to ward off ayin hara is the subject of some debate (see Darchei Teshivah YD 179:21 who forbids it and Be'er Moshe (Debrizin) 8:36 who permits it based on old traditions). I have heard that recent Poskim has similar divergent views on this matter (Rav Schachter forbidding and others permitting)

For more references, see here in Hebrew and here in English and a shiur by Rav Schachter (courtesy Shokhet)

See Chochmas Adam (89:3) who writes that if the action is medically sound or is sugulah based it is not subject to the prohibition of nichush or darchei Emori. Using words of Torah and objects of Kedusah like tefillin for healing is neither medically sound nor a traditional or effective remedy and is therefore prohibited. All segulos must be examined individually if they are traditional or effective.

enter image description here

With many segulos there is some doubt as to whether there is a clear Jewish tradition which will thus permit its use, or not. For example, the "red string" to ward off ayin hara is the subject of some debate (see Darchei Teshivah YD 179:21 who forbids it and Be'er Moshe (Debrizin) 8:36 who permits it based on old traditions). I have heard that recent Poskim has similar divergent views on this matter (Rav Schachter forbidding and others permitting)

For more references, see here in Hebrew and here in English and a shiur by Rav Schachter (courtesy Shokhet)

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See Chochmas Adam (89:3) who writes that if the action is medically sound or is sugulah based it is not subject to the prohibition of nichush or darchei Emori. Using words of Torah and objects of Kedusah like tefillin for healing is neither medically sound nor a traditional or efficacious remedy and is therefore prohibited.

enter image description here

With many segulos there is some doubt as to whether there is a clear Jewish tradition which will thus permit its use, or not. For example, the "red string" to ward off ayin hara is the subject of some debate (see Darchei Teshivah YD 179:21 who forbids it and Be'er Moshe (Debrizin) 8:36 who permits it based on old traditions). I have heard that recent Poskim has similar divergent views on this matter (Rav Schachter forbidding and others permitting)

For more references, see here in Hebrew and here in English and a shiur by Rav Schachter (courtesy Shokhet)