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11

Rabbi Shlomo Aviner when asked regarding Blei Gisen for an Ayin Hara said that a procedure which is not mentioned in the Mishna, Gemara, Rishonim, Shulchan Aruch, & Achronim should not be done. He quotes this in the name of Rabbi Chaim Kanievsky. ש: כדאי להוציא עין הרע על ידי עופרת? ת: המצאה שלא מוזכרת במשנה, בגמרא, בראשונים, בשולחן ערוך ובאחרונים ...


9

The Talmud (Bava Kama 92a) states: כל המבקש רחמים על חבירו והוא צריך לאותו דבר, הוא נענה תחילה Anyone who asks for mercy for his friend, and he needs that thing too, he is answered first. So you should consider praying for other people who have predicaments similar to your own. (Inspired by this answer.)


9

Here is a Posuk that starts with a Gimel and ends with an Aleph איוב פרק-יג-ט"ז גַּם הוּא לִי לִישׁוּעָה כִּי לֹא לְפָנָיו חָנֵף יָבוֹא Here is a nifty website where you can look up Pesukim that begin with a letter you desire and end with a letter you desire. There are some names that have a combo that does not exist. See here for what one can do in such ...


8

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 ...


7

According to R. Amnon Bazak, there is no source, and it in fact goes against tradition. Although the custom to recite "Parshat ha-Man" appears in the first siman of Shulchan Aruch, there it is a practice for every day, "in order that one should believe that his food comes with divine providence." This practice was not widely accepted. Some poskim quote a ...


6

An early source for this is the Pirkei D'Rabbi Eliezer (ch. 20) which states that it is a mitsvah to add some water to the havdala cup and drink it to show love for the mitsvot, and to put some of the remaining water (presumably wine-water) onto the eyes, as the sages said that remnants of a mitsvah prevent punishment (cf. Succah 38a): רַבִּי אֱלִיעֶזֶר ...


5

The practice of tying a knot to find a lost object is found in wiccan practice , and may have originated in ancient Greek culture Furthermore, even if these foreign practice somehow snuck into Jewish forklore, doing 'spells' , or 'charms' , or anything of the sort, is inconsistent with the Torah: When you have come to the land the Lord, your G-d, is ...


5

Harav Musafi quotes his father, Harav Salman Musafi and Harav Shelomo Zalman Aurbuch who prohibit. Source


5

Rav Aharon Yuda Grossman discusses this practice in his sefer of Su"t "ודרשת וחקרת". He ascribes it to a tradition among the "yekari yerushalim" that is recognized as medically helpful by those who practice it. He therefore permits it (as anything done with medical intent does not have an issue of Darchi Emori). So it would seem that it has no (obvious) ...


5

See Source for eulogizing for sheimos? for the 4 sources he brought for this. He finished the hesped with the following quote from the Sefer Mat'amim, p. 190 (couldn’t find the sefer on the Otzar Hachochma, so I am quoting from what I can make out from the recording): טעם למנהיג כשגונזים ספרים בלים וקרועים הן מספר תורה הן משאר ספרים, הולכים בהמון אל בית ...


4

Other answers have attempted to demonstrate that there is no source in the Talmud for pouring lead to remove ayin hara. I agree with those answers, that there is no such source. However, this false assertion probably arose via a miscommunication, and a misunderstanding on the part of either the author or editor of the article. What was likely intended was ...


4

This is basically stated by the Pele Yoets (entry: Zohar) who writes: למוד ספר הזוהר נשגב מאד לטהר ולקדש הנפש ואפילו אי לא ידע מאי קאמר...ראוי לכל אדם ליקח לו ספר הזוה"ק ולא יעבור מלקרוא הפרשה מדי שבוע בשבוע וזה גדר גדול לאדם כדי שלא ישיאנו יצרו לפנות עצמו לבטלה שהוא רעה גדולה כידוע ויעשה זאת אפוא וינצלו The study of the Zohar is very auspicious to ...


4

This custom is is at least ~600 years old, as it is mentioned in a responsum by R. Solomon ben Simon Duran. Shu"t HaRashbash siman 518 מכל מקום יצא לנו לפי זה איסור למה שנהגו לבלוע ערלת הזכרים שחותכין בעת המילה כדי להוליד הזכרים אבל לדעת התוספות שרי דהא לא מחלפי בבשר בהמה טמאה ולא גרע מדם דגים שכנסו דאית ביה קשקשיון דשרי משום דאית ביה היכרא והכא ...


4

I haven't found the source for why specifically 40 days, but in this essay, Rabbi Stel explains the origins of the segulah of saying Nishmat for any sort of trouble that befalls a person. It's long and in Hebrew, so I'll give a short summary in English: The second aspect of the segulah, that relates it to any sort of trouble that befalls a person...was ...


3

The Mishna Berura (301 sk 158) quotes an argument among Rishonim and Achronim about whether a woman who finds Tefillin in public on Shabbat may wear them as amulets to "carry" them back to a safe place. The debate centers around defining normal modes of wearing clothing. He doesn't cite anyone who suggests that the Rama's exhortation (OC 38:3) of "מוחין בידן"...


3

It says in Pesachim 111b " איסרא דעניותא נבל שמיה" "The angel over poverty is called dirt" Rashi, however interprets it as being unclean regarding bread


3

Poking around on the Internet I couldn't find any references to this particular adage. But the concept is simple enough, I think, that its source can be inferred. Historically, parents (mothers in particular) want their children to find love and to marry well. Just like at little league sports events, they watch from the stands and develop a neurotic ...


3

Yes. this is something that is said in the gemara in order to protect one from dogs. As an example Rav David Silverberg The Gemara in Masekhet Berakhot (56b) comments that if a person dreams about a dog, upon awakening he should immediately recite this verse from Sefer Shemot that speaks of the dogs’ silence on the night of Yetzi’at Mitzrayim. ...


3

It doesn't make sense to say that something predictable and cyclical is a bad omen. It's like saying the seasons, which occur every year, are a bad omen. The case of eclipses are just further apart. The achronim assume Chazal knew what they were talking about when they said מאורות לוקין, and assume that they knew how to predict eclipses (I'm not sure if ...


3

R. Shemuel Eliyahu wrote here: על קניה מחיים יש לדעת כי אומרים שיש בזה סגולה לחיים ארוכים וטעם הענין הוא בגלל שהצדיקים לא חוששים מהמיתה וכמו שכתוב "בנים אתם לה' אלוקיכם לא תתגודדו ולא תשימו קרחה בין עינכם למת" למדנו שככל שהאם יותר קרוב לאלוקים בבחינת "בנים" פחות הוא חושש מהמיתה. והצדיקים הגדולים מתו באהבה "מיתת נשיקה". וכתוב על זה בגמרא על זאת יתפלל כל ...


3

Maimonides seems to draw a distinction between recitation of verses, such as Psalms as an expression of the mitzva (to study Torah) which is permitted and recitation of verses as a form of a talisman. He writes in Hil. Avodah Zarah (11: 12): הלוחש על המכה וקורא פסוק מן התורה וכן הקורא על התינוק שלא יבעת והמניח ספר תורה או תפילין על הקטן בשביל שיישן, לא די ...


3

Following correct Yiddish orthography, 'Golda', in Hebrew letters, should be spelled with an 'א' at the end. This doesn't leave too many options for verses beginning & ending with those letters. No verses given in prayer books are mandated; they are suggestions which have become popular over the centuries. Job 13:16 is one possible option: גַּם-הוּא-...


3

In short: There is no source. Rav Shlomo Aviner: ש: יש סגולה ש-40 נשים יפרישו חלה כולן יחד ביום שישי, וזה יביא ישועה למציאת זיווג, רפואה או זרע של קיימא. האם בשעת צורך אפשר שחלקים יפרישו ביום חמישי? ת: זו המצאה חדשה שאין לה מקור, לכן אפשר גם באופן זה. ודאי שלהפרשת חלה יש ערך של קדושה – כמו כל מצווה – אך אין מקור ל-40 נשים יחד.‏ In translation: ...


2

From Chabad.com Now consider: The blood of the Passover sacrifice was but of little weight, for it was required but once, not for all generations, and by night only, not by day; yet He would ‘not allow the destroyer... to strike you.’ How much more will He not permit the destroyer into the house which bears a mezuzah, which is of greater weight, seeing that ...


2

The Ben Ish Chai Shanah Beis parshas Pinchas 13 cites from the gemara in Berachos 20a what pesukim to say to save oneself from ayin harah. He then lists other pesukim as well. See there for the lists of pesukim. Lastly, he cites the custom cites earlier by the Chidah to say Chamsah and make a palm shaped wood piece with the letter of Hashem.


2

I had the same doubt a few weeks back and asked Rabbi Shimcha Bart at Chabad.org, His answer was that there is a machloket here. Some great Talmidei chachamim would say this applies to only his son and some that this applies to everyone. In my humble opinion, I say this would effect us too. Iggeret HaRaMBaN has so many good mussar to follow that this could ...


1

As the question you linked to states, this is a recent custom and essentially it depends on why you are doing 40 days at the Kotel. If you made a vow, then it would depend on what you had in mind. If you didn't think about this trick then it would go by how most people would interpret it. Most people assume (as far as I know) that 40 days at the Kotel mean ...


1

The Mishnah Berurah (24:5) mentions this as a segulah of the mitzvah of tzitzit in general: ומצוה זו מציל האדם מן החטא דכתיב ולא תתורו וגו' למען תזכרו וגו' והייתם קדושים ואף דכל שאר המצות אין בהם זאת הסגולה להצילו מיצה"ר ציצית עדיף וכדאיתא בעובדא דמנחות (מ"ד ע"א) מעשה באדם אחד וכו And this mitzvah saves man from sin, as it is written "and you shall ...


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