Aiyin Hara (Evil Eye)– concern

Igros Moshe (E H III #26) With regards to an Ayin Hara, one should certainly take it into account, but one shouldn’t be overly concerned, because about these kinds of things the rule is: “One who is not troubled by it, will not be troubled by it” (Pesachim 110b).

Devarim (7:15) And the Lord will take away from you all sickness, and will put none of the evil diseases of Egypt, which you know, upon you; but will lay them upon all those who hate you.

Akeidas Yitzchak (61:1) When G-d gave Moses the second set of tablets containing the Ten Commandments, He commanded Moses to make sure no one would be around to give an "evil eye," when the latter ascended the mountain....The essential damage caused by this evil eye is due to the character deficiency of the viewer who infects everything he sees with his own disease.

Aruch HaShulchan, (Choshen Mishpat 154:6) For most people are particular about others watching their actions, their use of the courtyard and their work, because the evil eye results from the gaze of others - and the Sages said.that it is prohibited for a person to stand by another’s field when its ripe grain is standing; and they also expounded about the verse , "The Lord will ward off from you all sickness," this is the evil...eye - and furthermore, there are many kinds of work and use that require privacy, such that when someone else is watching, one is prevented from doing them.

Avos (2:11) The evil eye, the evil inclination, and hatred of the creations remove a person from the world.

Bava Basra (118a) A person should he on his guard against an evil eye. And this indeed is the purpose of what Joshua said unto them; as it is written, And Joshua said unto them: ‘If thou be a great people, get thee up to the forest’. It is this that he said to them: ‘Go and hide yourselves in the forests so that an evil eye may have no power over you’. They said unto him, ‘We are of the seed of Joseph over whom the evil eye has no power’

Bava Metzia (107b) And the Lord shall take away from thee all sickness. Said Rab: By this, the evil eye is meant. For Rab went up to a cemetery, performed certain charms, and then said: Ninety-nine have died through an evil eye, and one through natural causes.

Berachos (20b) R. Johanan was accustomed to go and sit at the gates of the bathing place. He said: When the daughters of Israel come up from bathing they look at me and they have children as handsome as I am. Said the Rabbis to him: Is not the Master afraid of the evil eye? — He replied: I come from the seed of Joseph, over whom the evil eye has no power, as it is written, Joseph is a fruitful vine, a fruitful vine above the eye, and R. Abbahu said with regard to this, do not read ‘ale ‘ayin, but ‘ole ‘ayin’. R. Judah son of R. Hanina derived it from this text: And let them multiply like fishes  in the midst of the earth. Just as the fishes  in the sea are covered by water and the evil eye has no power over them, so the evil eye has no power over the seed of Joseph. Or, if you prefer I can say: The evil eye has no power over the eye which refused to feed itself on what did not belong to it.

Berachos (55b) If a man on going into a town is afraid of the Evil Eye, let him take the thumb of his right hand in his left hand and the thumb of his left hand in his right hand, and say: I, so-and-so, am of the seed of Joseph over which the evil eye has no power, as it says: Joseph is a fruitful vine, a fruitful vine by a fountain. Do not read ‘ale ‘ayin [by a fountain] but ‘ole ‘ayin [overcoming the evil eye]. R. Jose b. R. Hanina derived it from here: And let them grow into a multitude  in the midst of the earth; just as the fishes in the sea are covered by the waters and the evil eye has no power over them so the evil eye has no power over the seed of Joseph. If he is afraid of his own evil eye, he should look at the side of his left nostril.

Bereishis Rabbah (56:11) Avraham  sent Yitzchok home at night after the Akeidah, for fear of the evil eye. For from the moment that Hananiah, Mishael, and Azariah ascended unscathed from the fiery furnace they are no more mentioned. Whither then had they gone? R. Jose b. R. Hanina said: They died through an evil eye.

Bereishis Rabbah (91:02) Yaakov told his sons. “do not all enter through one gate”  for fear of the evil eye.

Ibn Ezra (Numbers 12:1)This is similar to the case of a man who calls his beautiful son Cushi so that the evil eye will not harm him.”.

Kav HaYashar (32) According to a tradition I have received from earlier generations, the eleven verses in Scripture that begin with the letter nun and end with the letter nun are efficacious in warding off sorcery and the evil.eye. Save Your people the House of Israel from all forms of sorcery and from all manifestations of the evil eye....And just as You spread Your wings over our ancestors in the desert so that Bilaam’s evil eye would have no dominion over them, so too spread Your wings over us in Your abundant mercy that we should be...concealed with a covering and shield of Your holy names from every manifestation of the evil eye....And when a pregnant woman recites these eleven verses she can rest assured that no evil eye will have dominion over the fetus....Therefore a person should be certain to recite these eleven verses and he will be spared from the evil eye. Amein, so may it be His will.

Kitzur Shulchan Aruch (23:13) A father and his son or a grandfather and his grandson, should not be called one after the other for an aliyah to the Torah for fear of an "evil eye;" even if they profess not to mind.

Kitzur Shulchan Aruch (183:6) It is forbidden to stand at your neighbor's field, to gaze at it at the time the crops are standing , so as not to harm them with an "evil eye."...It is certainly forbidden to gaze at someone in a way that might damage him personally, as a result of an "evil eye."...Even with regard to his business and occupation where there is no cause to fear an "evil eye", if he works in his own house or property, it is forbidden to watch him without his knowledge, 

Or HaChaim (Devarim 28:1)The evil eye does not exercise any influence on hidden places; this is why the Torah emphasised that this blessing will occur in places which are out of reach of the evil eye.

Pesachim (110b) This is the position in general: when one is particular, the demons are particular about him, while when one is not particular, they are not particular about him.

Rabbeinu Bachya (Bamidbar 1:45) There was a need for this blessing as the evil eye exerts its influence on all matters which have undergone counting....This is also why, during the Torah’s report of the six days of creation, the word vayehi is used again and again to act as a counterweight to the power of the evil eye.

Rabbeinu Bachya (Bamidbar 12:1) Rashi, on the other hand, considers that Tzipporah was indeed beautiful but that the term Cushit which implies the opposite was meant to ward off the evil eye, to make sure people would not be jealous. 

Rabbeinu Bachya (Bereishis 15:13) “four hundred years.” The reason for this number in connection with the exile in Egypt is not clear. Not a single one of the commentators gives us any insight into this number. You will find that the number 400 is prominent in matters concerning the “the evil eye.” The numerical value of the words evil eye is 400. We may now understand the words, “you must surely know that your descendants will be strangers”, i.e. the ones who will be born as the result of the two letters hai which will be added to both your and Sarai’s name respectively, and which represent the attribute of Justice, will be subject to the evil eye. As a result of such a development, they will be enslaved and oppressed for four hundred years. You will encounter this number again in connection with Efron, whose name equals 400 and who demanded 400 shekel from Avraham before he allowed him to bury Sarah in the cave of Machpelah. What we learn from this is that Efron also represented the “evil eye.” You will also find this in connection with Esau who based his success in life on that of his father Yitzchak who represented the attribute of Justice. He too possessed an evil eye. 

Rabbeinu Bachya (Bereishis 16:5) We learn from this line that Sarai had looked at Hagar with the evil eye and she had aborted her fetus.”

Rabbeinu Bachya (Bereishis 30:38) Do not question how it is possible that the power of the evil eye is so great that it can even interfere with miracles!...We find that the birth of Yaakov’s children was influenced by the power of the evil eye....eye....Our sages in Sotah 36 comment on this that Joshua meant that they should hide in the forests so as not to arouse other people’s evil eye, an area where the evil eye is rampant. This is why the second set of Tablets was given in secret,

Rabbeinu Bachya (Shemos 30:12) This was one of the major reasons the Torah forbade head-counts of people to ensure they would not be exposed to the “evil eye,” As long as the blessings apply to people in a manner which cannot be checked..., the the evil eye, the negative influence brought to bear, does not have a precise target on which to focus....The evil eye can influence only matters which have been measured, weighed or counted.

Rabbeinu Bachya (Shemos 34:3) It is meant to teach you the power of the evil eye. The evil eye is potent even in matters which are being orchestrated by a miracle of G-d. This is why they wound up being broken....The second set never were broken because the evil eye did not have something to focus on.

Rashi (Bamidbar 12:1) THE CUSHITE WOMAN — Because of her beauty-she was called, “the Ethiopian” just as a man calls his handsome son “Moor”, in order that the evil eye should have no power over him .

Zohar (1 68a) A man possessed of an evil eye carries with him the eye of the destroying angel; hence he is called “ destroyer of the world”, and people should be on their guard against him and not come near him, so that they should not be injured by him; it is actually forbidden to come near him in the open. If, therefore, it is necessary to beware of a man with an evil eye, how much more should one beware of the angel of death?