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A talmid informed me that he is certain he is suffering from an eyin horah. Does anyone know how to remove it?
I heard of someone that uses molten lead dripped into water but I do not know if it has a makor in Torah/Kedusha. If it has a mekor I would like to know (and also the price charged for the service).
Rebbetzin Aidel Miller does this blei gissen.
I am unaware of how much she charges, but is known widely as the ayin hara lady, and she has a haskama from R’ Chaim Pinchas Scheinberg.
ive heard of turning over a glass
also poo pooing each finger on both hands two times
you say kabbalistic incantations while you boil water over your head then throw in a stick of unleaded lead
You can’t have one, Yaakov Avinu gave us a bracha we wouldn’t.
torah, are you saying that we are all B’nei Yosef? I wasn’t under that impression.
R’ Schachter from YU understands the concept of ayin hara in a much more rational way. He explains based on the pesukim that talk about if someone takes advantage of a widow or an orphan and they pray to G-d, then G-d will avenge them. I think Rashi asked why is it necessary for them to pray for G-d to act with justice? Rashi explains that G-d will punish the sinner anyways, but he is quicker to respond when there is tefilah.
Based on this, R’ Schachter explains that an ayin hara is simply a tefilah that someone shouldn’t have something. For example, if a person sees someone who has a nice house and complains (even in his heart) that he doesn’t think this person deserves that house, then if he truly doesn’t deserve the house, Hashem will take it away. It could be that Hashem was going to give this person time to “earn” the house, but He is quick to respond to tefilah. However, if the person truly deserves the house, then no amount of tefilah or ayin hara can take that away from him.
Based on this, the way to get rid of an ayin hara is to do teshuvah, daven, and learn Torah.
But we get brachos from our parents that we should be like Ephraim and Menashe
There are many reasons why you would want to be like them besides the fact of Ayin Hara not working.
One need not get rid of an ayin hara because there is no such thing.
A Rav once said a tfila for me for ayin hora, i think from the Chid”a
BM 107b. Ayein Sham and the top Tosfos about zera shel Yosef.
Sadigura rebbi
That sounds dangerous
Boiling water over your head? Not sure how that’s done.
The ayin hara sounds safer (obviously, just kidding).
I think he Rambam did not belive in Shaedim
I learned from a big Rov that an ayin hora can only hurt you if you believe in it. He therefore does not believe in it.
There is a Tefila that many say called Nega Tzaraas. It is 12 psukim each beginning an ending with a “NUN”. I received the psukim to say from Reb Shloime Levine, the only living child of Reb Aryeh Levine as well as Rebetzin Kanievsky A’H, a grandchild of Reb Aryeh.
zahavasdad- well according to R’ Schachter, sheidim has nothing to do with ayin hara.
I learned from a big Rov that an ayin hora can only hurt you if you believe in it. He therefore does not believe in it.
That makes no sense. If he thinks it could hurt him if he believed in it, then he does believe in it.
(Really, I heard this idea as a kid. It didn’t make any sense then, and it doesn’t now, and it won’t when my kids hear about it either.)
the way to get rid of an ayin hara is to have an ayin tova!
If some one is always happy with what others have, even when he is left out this is what wards away the ‘evil eye’
This is where the custom to wrap a red string around KEVER RACHEL to ward off the ayin hara comes from, Rachel was happy for her sister Leah, even when she was left out.
Hashem is our shadow, if we look favorably upon other He will look upon us the same way.
PBA: It’s a Gemara in the last Perek of Pesachim (111 or 112 maybe). It’s in regards to actions. If you are usually Makpid to avoid certain actions that are connected to Ayin harah, then when you are unsuccessful in avoiding them it can hurt you (the case in question was Zugos). Take a look. See if it makes sense to you then.
Sam: I’m looking there and not sure I see it yet, but I believe you.
I don’t think that’s completely the same idea necessarily, though. The contradiction is only when it is about beliefs.
Also, even if the gemara would say that precise idea–that ayin hora is only for people who believe in it, the Big Rov from BusterCrown’s story is still a contradiction. Because the gemara can believe in Ayin hora, and say that it only works on people who also believe. But, one cannot say that one does not believe but that it does work on people who do believe–because then you are saying you believe.
Popa
The point is nobody denies that ayin hora exists, it does but it only harms those who are concerned with it. Its a matter of if it bothers you. Nobody is saying that it only exists if you believe in it but rather the power to harm you. Either way I don’t think believe anyone is immune to ayin hora if they do things that bring ayin hora. Basically if you do certain things that attract undue attention to yourself and arouse others jealousy…you can get hit by ayin hora regardless of your concern over AH. So the way I understand it, is that if you don’t do anything to incite ayin hora now you are neutral. Its power to now affect you is dependent on if you care about it and go out of your way to do things to ward it off…then maybe it can affect you. But if you don’t care it will leave you alone.
While I very much respect Sam2’s knowledge, I think he is guilty of mixing two unrelated concepts here. The sugya about zugos is in regards to sheidim, not ayin hara. Sheidim are creatures with feeling somewhat akin to humans. When one takes extreme caution to avoid them, that draws the attention of the sheidim to him. They are then ready to pounce the instant he lets his guard down.
Ayin Hara is a spiritual koach that has no feelings. Mahn d’kapid, kapdinan bahadei is only on sheidim, not ayin hara.
The Maharal’s explanation of why it is that Man Dikapid Kapdinan Bahadei, only works for Zugos.
What is interesting, though, is that in the story of Rabba bar Nachmeini, the guy chasing him drank Zugos and was affected. Obviously he wasn’t Makpid. (Maybe, since Rabba was Makpid it affected the people in his vicinity. That’s why the fellow knew that Rabba must be there — since Rabba was famously the one that was Makpid!)
In previous generations alot less was known and many things with simple explainations were labels Ayin-Horah , Shaedim or Dybukks.
for example Mental Illness sufferers were labeled as a Dybukk
People who were sick were labeled as having the Ayin Horah and told to do segulashs when simple Anti-Biotics can cure the person of the infection
@popabarabba, just because a concept makes no sense TO YOU, does not mean it isn’t so. And watch when you go around disparaging a Rov. your holier(and smarter) than thou attitude just doesn’t cut it here.
That’s how I was taught in yeshiva. If something doesn’t make sense, you say how it doesn’t make sense. That’s how you figure out the truth.
If you read a tosfos and it doesn’t make sense, you say it doesn’t make sense. Then, you figure out how it really does make sense, or how you are misinterpreting it and if you read it correctly then it does make sense.
It does not make any sense to say that you think people who believe in it are harmed, but that you don’t believe in it. Because if you think people are harmed by it, that means you do believe. So the way you quoted the rov makes no sense.
Perhaps he said that it only harms people who think about it a lot, or only people who do lots of stuff to avoid it. That could make sense and not be contradictory.
Don’t try denying now. You disparaged the Rov. How dare you. Who do you think you are. Don’t ever deem yourself worthy to challenge a Rov’s opinion in a demeaning manner. You’ve shown who you are.
Midwesterner: To start, there are clearly 2 types of Ayin Hara. One is the more “rational” type, and the other is the more “mystical” type. The rational type comes from showing off and such, which may cause someone to Daven against you (as R’ Schachter explained) or even for HKBH to be more Medakdek with you (similar to the bad type of Iyun Tefillah). By this there’s no reason for mystical fixes nor is it Shayach to say Man Dikapid…
But for a mystical type of Ayin Harah, which affects someone arbitrarily/Ba’al Korcho/however, it might make sense to say. I agree that it probably can’t be definitive, though I seem to recall a T’shuvah or a late Rishon (maybe it was a Maharam AlAshkar?) who applied it to more than just Zugos. I’d have to look at it again. I will be Modeh, however, that it’s clear from another Gemara around there that Man Dikapid… doesn’t apply to Keshafim. So I don’t know if Ayin Hara is more similar to Keshafim or Zugos or neither. I guess we’d need to look up precisely what causes the “mystical” Ayin Hara and what precisely causes Keshafim.
@ myls87 What are the 12 pesukim? Thanks.
I think that at the back of the biography of Rebbetzin Kanievsky there is a tefila neged ayin hara.
How does one know that one has an ayin hora?
I don’t naysay this. The Ayin Hara, Eye of an Evil One, (not Evil Eye, because then it would have to be Ayin Hara-ah to be grammatically correct)may have kochos. We don’t know what zechuyos a bad person might have because of ONE good deed he did. It could be enough to grant him the ability to wish ill Chas v’sholom on someone, and for it to have “legs.”
Sam, the Sefer Chasidim describes Ayin Hara as being akin to Kishuf. He says this regarding Tevilas Nashim with someone else around, IIRC.
The Ben Ish Chai makes the analogy to taking medicine too often. It will stop helping and it would take more effort to get rid of the decease. The same applies to being extra busy with Segulos to get rid of Ayin Hara.
Although the Rambam’s view on Sheidim has absolutely nothing to do with Ayin Hara, we do see that he ignores it in the Sugya of Shutfin Sheratzu Laasos Mechitza.
rambam by hilchos shechenim perek gimmel somewhere interprets the first dapim in bava basra regarding nezek re’iyah rationally, and that it’s not ayin harah as some meforshim say.
He doesn’t interpret the Braysa about not to look at somebody’s field. He ignores it.
nu, kol she’kein.
The Torah doesn’t say kishuf doesn’t exist, only that we may not use it or go to those who do it. I believe there are kochos of tumah in the world (look at the Egyptians who turned their staffs into snakes), and the Orientals were known for their mystical arts. Nonetheless, we need to keep away from such things, because it is forbidden.
It’s okay, I just got rid of it. Tell him not to worry.
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