The Aveirah Song

(4) One should put on the right shoe first and not fasten it, then after that put on the left one and fasten it, and return and fasten the right one. Rem"a: And in the case of our shoes which do not have a fastening, one puts the right one on first. (Tosafot)

(1) Upon a comet, which is like a type of star that is seen like an arrow across the sky from place to place, whose light stretches like a staff, and upon shaking of the earth, and upon lightning, and upon thunder, and upon winds that blow angrily: on each of these one says, "Blessed are you, God our Lord, king of the world, creator of the original (first) creations." And if you'd like, say, "Blessed are you, God our Lord, king of the world, whose strength and might fill the world."

After one eats their fill, there are those who sing zemirot and praise to Hashem. And it is good to learn Torah before eating.

(1) LAWS OF VISITING THE SICK; HEALING; THE APPROACH OF DEATH AND ONE IN A DYING CONDITION.
It is a religious duty to visit the sick. Relatives and friends may enter at once and strangers after three days. If the sickness overtakes him both may enter forthwith.

(1) The order of the placement [of the head tefillin scrolls] in their compartments [is as follows]: per Rashi and Rambam, [the] "Kadesh" [scroll] goes in the compartment furthest to the left of the one wearing the tefillin, in the compartment on the left edge of the tefillin. After it is [the scroll] "Ki Yeviacha" in the second compartment [counting from the left of the wearer], and [the scroll] of "Shema" in the third compartment, and [the scroll of] "Vehayah Im Shamoa" in the fourth compartment, which is the external compartment on the wearer's right. According toe Rabbenu Tam, in the third compartment one places "Vehayah Im Shamoa" and in the fourth compartment - that is the external one - Shema. And the popularly accepted custom is to follow Rashi and Rambam's view.

(2) One who fears Heaven will seek to fulfill the commandment according to both views, by making two pairs of tefillin and wearing both. He shall have the intent upon putting them on that, "With the pair that correctly express the true halacha I am fulfilling my obligation, and the remainder are just ordinary straps." [And this is possible to do] as there is space on the head to wear two pairs of tefillin and likewise on the arm. If he does not know the precise place such that he could wear them both simultaneously, then he shall wear according to one view [the tefillin] of arm and head (outtake: and remove them immediately) and then place the other set [upon himself] in reliance on his initial blessing. If (outtake: and there are those who say) he cannot wear them both simultaneously, he should wear those [made according to] Rashi's view and bless upon them and they should be upon him at the time of reading Shema and the Tefilah [aka Shemoneh Esreh]. Then after the Tefilah he shall place tefillin of Rabbenu Tam without a blessing and read, while wearing them, [the paragraphs of] Shema and Vehayah Im Shamoa.

(1) It is customary not to get married between Pesach and Shavuot, until Lag BaOmer (the 33rd day), because during that time, the students of Rabbi Akiva died. However, to do "erusin" and "kiddushin" (engagement and betrothal) is OK. And even for "nisuin" (marriage), if someone did so, we do not punish him. Rema: however, from Lag Ba'Omer onwards, all this is permitted (Abudraham, Beit Yosef & Minhagim).

(9) A person should make an effort to pray in the synagogue with a congregation, and if he is unable (lit. "anus", coerced) - that one is not able to come ot the synagogue, one should intend to pray at the time that the congregation are praying [This also applies to people living in small settlements, that do not have a minyan -- they, in any case, should pray Shacharit and Aravit during the time thatthe congregation are praying - Sefer Mitzvot haGadol] And similarly if one is unable and did not pray at the time when the community prayed, and prays as an individual, despite this, one should pray in the synagogue.

(4) How much charity should you give? The first year you should give a tenth of the principle; and thereafter, you should give a tenth of the profits you earn each year, [after deducting your household expenses.] This is the medial way [of giving charity]. The commandment is fulfilled in its excellence when you give a fifth the first year from the principle, and every year after that a fifth of the profits. You should not give away more than a fifth, so that you will not become dependent on others. This rule applies only during your lifetime. But as a dying bequest, you are permitted to [donate] up to a third of your estate to charity. You may not use your ma'aseir [charity] funds for other mitzvah obligations, such as buying candles for the synagogue or other items used for a mitzvah, but you must give it to the poor. If you have the opportunity to perform a mitzvah to help in the circumcision of a child, or to marry off a poor bride and groom, or similar situations; or to purchase Torah texts from which to study, and lend them to others for study; you may use the ma'aseir money if you would not be able to accomplish these deeds with your own money. If you buy Torah texts from ma'aseir money, you must be sure to lend them to others; but if you need them yourself, than your needs come first. You should also be sure to inscribe in them that they are from ma'aseir money, so that possession is not taken of them by your children after you.

(20) Without a Blessing- Because there are some rishonim who hold that the sages only decreed washing your hands for foods that touch the 7 liquids in the times when we kept the laws of spiritual purity. Now-a-days, since we are all contaminated from the dead, we don't make a blessing because we don't make questionable blessings. The Magein Avrahahm brings in the name of the Lechem Hamudos that people are accustomed to not wash. They have what to rely on (e.g. the rishonim we just mentioned), but many achronim are very strict and say that the law is like the majority of rishonim who require washing even now-a-days. See the Bior HaGra who is very strict to even require a blessing on this. Therefore, even though we don't say a blessing, you shouldn't be so lenient as to eat without washing. This washing requires all the laws of washing like bread. However, less than an olive's volume, it is clear that you needn't wash at all on since even with bread many achronim are lenient on this.