Yom Kippur: Difference between revisions

From Halachipedia
No edit summary
Line 1: Line 1:
[[Image:Yom_Kippur_Prayers.jpg|200px|right]]
[[Image:Yom_Kippur_Prayers.jpg|200px|right]]
==Erev Yom Kippur==
Thank you for the auspicious writeup. It in fact was a amusement account it. Look advanced to far added agreeable from you! By the way, how could we communicate? gefbcecdacdbdcca
===Eating on Erev Yom Kippur===
# It is a mitzvah to eat and drink on [[Erev Yom Kippur]] and one should even lessen one's learning and work in order to eat more on [[Erev Yom Kippur]].<ref>S"A 604:1 from gemara [[berachot]] 8b and [[Rosh Hashana]] 9a, Yalkut Yosef (Kitzur S"A 604:1), Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 448, #21) </ref> It is forbidden to fast on [[Erev Yom Kippur]]. <ref>Rama 604:1, Yalkut Yosef Moadim pg. 74, Beit Yosef 604 </ref>
# This mitzvah primarily applies during the day of [[Erev Yom Kippur]] and not the night of [[Erev Yom Kippur]]. <ref>Yalkut Yosef (Kitzur S"A 604:2), Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 447, #13) </ref>
# Preferably one should eat at least one bread meal on [[Erev Yom Kippur]]. <ref>Yalkut Yosef (Kitzur S"A 604:3), Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 446, #11) </ref>
# This mitzvah to eat on [[Erev Yom Kippur]] applies to women also. <Ref>Yalkut Yosef (Moadim pg. 74), Sh"t Yabia Omer 1:37, Sh"t Yechave Daat 1:58, Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 447, #15). Rabbi Akiva Eiger 16 raises a doubt whether women should be obligated because it could be that is a mitzvat aseh shehazman grama or that maybe it's connected to the mitzva to fast which women are also obligated in. </ref>
# One should only eat light foods so that one shouldn't be stuffed and prideful during [[prayers]] of Yom Kippur. <ref>Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 446, #11), Yalkut Yosef Moadim pg. 86, Chazon Ovadia Yamim Noraim pg. 239, Orchot Chaim Hilchot Erev Yom Hakippurim:8, based on the gemara Yoma 18a </ref>
# If [[Erev Yom Kippur]] is the [[Yahrzeit]] (annual remembrance of the day of the death) of one's parents, one should not fast but rely on the fast of Yom Kippur. <ref>Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 447, #17)</ref>
# Someone who can't fast on Yom Kippur (because of serious health issues) should still eat on [[Erev Yom Kippur]]. <ref>Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 447, #16)</ref>
# Some say that one should endeavor to continue to eat all day on [[Erev Yom Kippur]], while others say that the mitzvah is to have a nice meal. <ref>[http://www.yutorah.org/lectures/lecture.cfm/782120/Rabbi_Hershel_Schachter/Inyonei_Yom_Hakippurim Rav Hershel Schachter in a shiur on Inyonei Yom Kippur (min 34-6)] quotes Rav Salanter as having had the minhag of having a sucking candy on [[Erev Yom Kippur]] so as to continue eating on [[Erev Yom Kippur]], whereas Rav Yosef Dov Soloveitchik held that the primary mitzvah of the day was to have a nice meal.</ref>
 
===Seudat Hamafseket===
# If one finished eating while it is still daytime, he may continue eating as long as he didn't have in mind that he is going to start the fast. <ref> Yalkut Yosef Moadim pg. 85, Chazon Ovadia Yamim Noraim pg. 255, Tosafot Taanit 30b </ref>
 
===Pills to ease the fast===
# It is permissible to take a pill before Yom Kippur which will ease the difficulty of fasting. <ref>Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 448, #20)</ref> However, others write that one should refrain from such pills except for a person who will be in great pain, have a headache, or the like from fasting on Yom Kippur.<ref>Yabia Omer 9:54. for more see [http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2726 Halacha Yomit]. Rav Shlomo Zalman Auerbach (Shalmei Moed pg. 494) calls one who is healthy and uses suppositories to ease the fast, a naval birshut hatorah, abonimable with permission of the Torah. For longer discussions see Sh"t Igrot Moshe OC 4:121, Sh"t Chelkat Yaakov 2:83 and Minchat Shlomo 1:17</ref>
 
===Prayers===
# There's is no [[Tachanun]] on [[Erev Yom Kippur]]. <ref>S"A 604:2 writes that there is no [[Tachanun]] on [[Erev Yom Kippur]]. Kaf HaChaim 604:18 points out that one does say [[Tachanun]] at [[Mincha]] before [[Erev Yom Kippur]]. </ref>
# Some communities have the custom not to recite mizmor litoda on [[Erev Yom Kippur]]. <ref> Rama 51:5 and 604:1, Maharshal 64. </ref> However, this is not the sephardic custom. <ref> Pri [[Chadash]] 604, Yalkut Yosef Moadim page 604. </ref>
# The custom for sephardim is to recite Avinu Malkeinu in [[shacharit]] and [[mincha]] of [[Erev Yom Kippur]]. <ref> Yalkut Yosef Moadim page 75. </ref> The custom is also to recite hatarat nedarim immediately following [[selichot]] or [[shacharit]] on erev yom kippur. <ref> Yalkut Yosef Moadim page 75. </ref>
 
===Kaparot===
# There is an old minhag (tradition) among Sephardim and Ashkenazim to do kapparot during aseret yimei [[teshuva]] (ten days of [[repentance]]) <ref>S"A 605:1 writes that one should prevent the minhag to do Kapparot on [[Erev Yom Kippur]]. Mishna Brurah 605:1 explains that the reason for this opinion is that it looks like Darkei Amori (superstitious pagan practice). This is the opinion of the Rashba in his Teshuvot 395 and quoted by Beit Yosef 605 "Yesh mekomot." However, the Rama 605:1 writes that it's an old minhag and one shouldn't stop from keeping the minhag. Mishna Brurah 605:2 explains that the minhag is justified because it's similar to a korban and it's as though the punishment one deserves is taking place on the chicken. Yalkut Yosef (Moadim pg 75) writes that this practice is the minhag of all of klal yisrael and it should not be stopped. Maamer Mordechai (Rav Mordechai Eliyahu, chapter 42:1) agrees. The Ben Ish Chai Parashat Vayelech:2, Kaf Hachaim 605:8, and Yechave Daat 2:71 all record this minhag as well, despite the opposition cited by the Shulchan Aruch. The Arizal quoted in Magen Avraham 605:1 was a strong supporter of the minhag.  see [http://www.koltorah.org/ravj/kapparot.htm Kol Torah by Rabbi Chaim Jachter] for a more detailed article </ref> and preferably it should be done on [[Erev Yom Kippur]] in the morning.  <ref>Rama 605:1 writes that it is an old minhag to do Kapparot on [[Erev Yom Kippur]]. Mishna Brurah 605:2 comments that if there's a concern that having everyone do Kapparot on [[Erev Yom Kippur]] in the morning won't give the Shochet enough time to do a proper slaughtering on all the chickens one should do Kapparot a day or two earlier because the entire period of Aseret Yamei [[Teshuva]] is a time of atonement. Therefore, Nitei Gavriel 10:1 writes that it should be done during Aseret Yomei [[Teshuva]] and preferably on [[Erev Yom Kippur]] in the morning. </ref> If one didn't do it before Yom Kippur one may do it on [[Hoshana Rabba]]. <ref>Nitei Gavriel 10:7 </ref>
 
'''What should be used for Kaparot'''
# One should take a male chicken for a male, female chicken for a female, and both a female and male chicken for a pregnant woman. Some take two female chickens and one male chicken for a pregnant woman. <ref>Rama 605:1 writes that one should take a male chicken for a male and a female chicken for a female. Rama 605:1 and Kitzur S"A 131:1 write that one should take a female and male chicken for a pregnant woman. Mishna Brurah 605:3 writes that some have the practice of taking two female chickens and one male chicken for a pregnant woman. Nitei Gavriel 10:2 agrees. The Magen Avraham 605:3 explains the Rama's minhag by saying that even if the mother and the fetus are considered two bodies they can have atonement with one act of kaparot and compares it to [[korbanot]]. However, the Biur HaGra 605 s.v. VeLokchin argues that we pasken Ubar Yerech Imo (a dispute in Gemara Yevamot 78a whether a fetus is considered as the same entity as the mother or not and the halacha, according to the Gra is that the fetus is part of the mother) and so it is sufficient to exempt the mother together with the fetus with one female chicken if the fetus is female.</ref>
## A pregnant woman within 40 days of the pregnancy doesn't need to take a second chicken for Kapparot. <ref>Nitei Gavriel 10:3 </ref>
## A pregnant woman does not need to pick up all the chickens at once but it's sufficient to pick them up one at a time. <ref>Nitei Gavriel 10:4 </ref>
# If one is poor one may use a single chicken for the whole family. <Ref>Mishna Brurah 605:3, Nitei Gavriel 10:16, Yalkut Yosef Moadim pg. 75 </ref>
# If one can't get a chicken one should take a goose or other animal which isn't fit for a korban. Some say one may even take a live fish. <ref>Mishna Brurah 605:4, Nitei Gavriel 10:17,19 </ref>
# If one can't even do that then one should take money and circle it around one's head say זה חליפתי תמורתי כפרתי and give it to [[Tzedaka]]. <ref>
* Is it proper to do Kapparot with money?
* Ashkenazim: Mishna Brurah 605:1-2 writes that if there's a concern that there'll be too many chickens for the shochet to slaughter properly one may do Kapparot early or take money, circle it around your head, and give it to [[Tzedaka]]. Similarly, Nitei Gavriel 10:17 writes that if one can't get a live animal then one should use money and circle it around one's head say זה חליפתי תמורתי כפרתי and give it to [[Tzedaka]]. see also Chayei Adam 144:4
* Hilchot Chag BeChag (Yamim Noraim, Rav Moshe Karp, pg 276-7) acknowledges (and defends) the minhag to do Kapparot with money, but quotes Rav Elyashiv that in [[Israel]] one should do it with a chicken even if one's parent's minhag was to do it with money.
* Sephardim: Maamer Mordechai (Rav Mordechai Eliyahu, 42:2,4,6) holds that the minhag is to use a chicken unless if one doesn't have a chicken, can't find someone who knows how to slaughter the chicken according to halacha, or finds it difficult (or no time) to clean the chicken and salt it, in which cases one may use money for Kaparot. Maaseh Nissim (vol 1, siman 204) agrees. [Yalkut Yosef in his discussion of Kapparot only discusses how to do it with chickens and doesn't even mention how to do it with money.] However, Sh"t Mayim Chaim 2:22 writes that one should avoid doing Kapparot with chickens and only do it with money. see also Kaf Hachaim 605:11 </ref>
# Some say that one should preferably use white chickens, however, many say that one shouldn't make a special effort to get a white chicken. Some say not to use a black chicken. <ref>Rama 605:1 emphasizes using a white chicken. However, the Mishna Brurah 605:4 quotes the achronim who say that one should not make a special effort to get white chickens. Nitei Gavriel 10:9 agrees and adds that one should be sure not to use a black chicken. </ref>
# If a man took a female chicken or a woman took a male chicken one fulfilled one's obligation yet it's preferable to repeat it with the correct gender chicken. <ref>Nitei Gavriel 10:11 </ref>
 
'''Procedure'''
# When one takes the chicken and circles it around one's head one should say זה חליפתי זה תמורתי זה כפרתי. <ref>Mishna Brurah 605:3, Kaf Hachayim 605:16, Yalkut Yosef Moadim pg. 76 writes that when circling the chicken around one's head one should say זה חליפתי תמורתי כפרתי </ref> For the full hebrew text click [http://hebrewbooks.org/pdfpager.aspx?req=6756&st=&pgnum=616&hilite= here] and for for the full english text click [http://www.chabad.org/holidays/JewishNewYear/template_cdo/aid/320228/jewish/Text-of-Kapparot.htm here].
# When performing Kaparot a person should think about [[Teshuva]] ([[repentance]]) imagining that the 4 types of death sentences that are carried out on the chicken should be happening to me. <ref>Yalkut Yosef (Moadim pg 76) </ref>
# The custom is not to do semichah on the chicken. <ref> Yalkut Yosef Moadim pg. 76 </ref>
# The minhag is to give the slaughtered chicken to a poor person or to redeem it with money and then give it to a poor person. <ref>Rama 605:1. Mishna Brurah 605:5 writes that if the poor person will be embarrassed to take the chicken because it looks like one put their sins on the chicken then one should redeem it and give the money to the poor but if the poor won't be embarrassed it's preferable to give the chicken to the poor because it requires less effort for the poor person to benefit. </ref>
 
'''Covering the blood'''
# After the slaughtering the Shochet there is a unique opportunity to preform the mitzvah of Kisui HaDam (covering the blood) by covering the blood of the chicken with dirt that was set aside beforehand. <ref>Yalkut Yosef (Moadim pg 78), Chazon Ovadyah (Yamim Noraim pg 227) </ref>
# Kisui HaDam (covering the blood) should be preforming only after the shochet checks his knife to see that it was a proper slaughtering. After the check the one performing this mitzvah should make a bracha על כסוי הדם בעפר. <ref>Yalkut Yosef (Kitzur S"A 605:18) </ref>
# Either the Shochet should preform the covering of the blood or if the owner of the chicken is God fearing and wants to preform the mitzvah the shochet is allowed to give him the opportunity and in such a case it's preferable that originally the owner should appoint the shochet as his agent in preforming the [[sechita]] (ritual slaughtering). <ref>Yalkut Yosef (Moadim pg 78), Chazon Ovadyah (Yamim Noraim pg 227). Halichot Shlomo 3:7 writes that if one wants to do the covering of the blood one should appoint the sochet to do the ritual slaughtering. </ref>
# The dirt should be designated by verbally stating that this dirt is for covering of the blood of the chicken. <ref>Yalkut Yosef (Kitzur S"A 605:17) </ref>
# Dirt should be place beneath and above the blood of the chicken. <ref>Yalkut Yosef (Kitzur S"A 605:17) </ref>
 
===Asking forgiveness===
# Yom Kippur doesn't grant one forgiveness for one's sins between a man and his fellow until one appeases and receives forgiveness from one's friend. Therefore, it's esspecially important to appease one's friend on [[Erev Yom Kippur]]. <ref>S"A 606:1 writes that Yom kippur doesn't atone for sins between man and his fellow until one appeases his friend. The Birkei Yosef 606:1 and Pri Megadim MZ 606 write that the special power of Yom Kippur to atone for one's sins between man and Hashem doesn't kick in for him until that person asks forgiveness from anybody who he offended  Mishna Brurah 606:1 explains that during the entire year if one offended one's friend one must appease him, however, if one was unable to do so then one may wait until tomorrow, however, the day before Yom Kippur one must fix everything in order to be cleansed of all one's sins.  </ref>
# If a person did a sin against his will because he was forced to do so, there is no obligation to repent. <ref> Rambam Peirush Hamishnayot Yoma 8:6, Aruch Hashulchan OC 602:7 </ref>
# If one has money which is disputed and can be claimed by someone else even if that other claimant doesn't know one should tell them and then settle the dispute with the local Rabbi. In monetary matters one must not rely on one's own judgement because the Yetzer Hara (evil inclination) fabricates many justifications. <Ref>Mishna Brurah 606:1, Yalkut Yosef (Moadim pg 78), Chazon Ovadyah (pg 240) </ref>
# Children have a holy obligation to ask forgiveness from their parents because of Kibbud Av VeEm (respecting one's parents). Similarly, spouses should forgive one another. A student should ask forgiveness from his Rebbe if he lives in the city. <ref>Yalkut Yosef (Kitzur S"A 606:11) </ref>
# It's forbidden to be cruel and not forgive but rather in one's heart one should completely forgive him for the offense. Even if it pained it intently one should not take [[revenge]] or harbor a grudge. <ref>Rama 606:1, Yalkut Yosef (Moadim pg 80), Chazon Ovadyah (pg 243), Aruch Hashulchan 606:2. In Shaar ha-Tziyun 606:8 he writes that one who forgives receives forgiveness from Hashem, measure for measure. Mateh Efrayim 606:4 says that one who in unwilling to forgive is potentially preventing his [[prayers]] from reaching the heavens. Rambam Hilchot [[Teshuva]] 2:10 compares one who is unwilling to forgive to the hard-heartened gentiles.  </ref> If one forgiving Hashem will forgive his sins, however, if a man is stubborn and doesn't forgive Hashem will act accordingly (Chas VeShalom). <ref>Mishna Brurah 606:8 quoting the gemara [[Rosh Hashana]] 17a </ref>
# If a person who offended his fellow and asks forgiveness the friend shouldn't reject the appeasement unless it is intended for the benefit of the one who did the offense so that he is humbled and doesn't continue by doing that offense. <ref>Rama 606:1 </ref>Nonetheless, if one is not granted forgiveness for the benefit of the offender one must be sure to remove any hate of the offender from one's heart. <ref>Mishna Brurah 606:9 </ref>
# If one suspects that the person asking forgiveness from him will just repeat the wrong that he did to him, he isn't obligated to forgive him. <ref> Mishnah Berurah 606:10 </ref>
# If a person spread a bad name about someone else it is permitted not to forgive that person, however, it's preferable to be humble and forgive even in such a case <ref> Rama 606:1, Mishna Brurah 606:11. Aruch ha-Shulchan 606:2 writes that if it isn't possible that some of the people who heard the slander will not hear the retraction, then one is obligated to forgive. </ref> except for a Talmid Chacham who should not forgive easily (in such a case) especially when it's done for the benefit of the the offender to change from his ways. <ref>Chazon Ovadyah (pg 243) </ref>
# If one is owed money but the borrower refuses to pay, then the lender doesn't need to forgive him. <ref> Rambam Hilchot [[Teshuvah]] 2:9.  </ref>
# If a person said [[Lashon Hara]] about his fellow and it didn't cause any harm there is no need to ask forgiveness from that person, but still must get forgiveness from Hashem. <ref> Chofetz Chaim Hilchot [[Lashon Hara]] 4:12. </ref>
# If a person said [[Lashon Hara]] (evil speech) about his fellow that caused harm and his fellow doesn't know about it some say that one should just ask forgiveness from his fellow in a general way and not spell out that he said [[Lashon Hara]] against him, however, others say that one specify that one did speak [[Lashon Hara]] about him. <ref> Shalmei Moad (pg 56) and Moadim u'Zmanim 1:54 quote Rav Yisrael Salanter who says that if one spoke [[Lashon Hara]] about one's fellow and he doesn't know about it that one should just ask forgiveness in a general way, while the Chafetz Chaim 4:12 argues that one must specify that one spoke [[Lashon Hara]]. This is how he is quoted in the book A Lesson a Day page 28 as well. However, if specifying what the [[Lashon Hara]] was will embarrass the victim, he writes in Mishnah Berurah 606:3 that the speaker doesn't need to elaborate about what he said. Yalkut Yosef 606:16 rules like Rav Yisrael Salanter </ref>
# Preferably the asking of forgiveness should be done in person unless there is a better chance of having the person accept your grant if done through a messenger. <ref> Mishnah Berurah 606:2 </ref>
# If you are sure that the person that you offended has forgiven you some poskim nevertheless require that you go and humble yourself before them and ask for forgiveness while and other poskim say that you have achieved the desired result and there is no need to go ask specifically. <ref>  Devar Yehoshua 5:20 says that's enough while Moadim U'zmanim 1:55 quotes poskim that you still need to ask. see also Pele Yoetz on [[Teshuvah]] and Hirhurei [[Teshuvah]], pg. 123 </ref>
# If one received forgiveness only outwardly but in his heart the person he offended is still upset some poskim say he hasn't fulfilled his obligation of asking for forgiveness. <ref> Rav Elyashiv quoted in Torat ha'adam li'adam 3:page 36, Alei Shur 2: page 240. On the other hand, Rav Reuven Grozovsky quotes the Alter of Kelm in Sefer hazikaron Even Tzion page 542 that one has fulfilled his obligation. </ref>
 
===Tevilah===
# Some have the practice to dip (Tovel) in the mikvah on [[Erev Yom Kippur]] and it's preferable to do so before [[Mincha]] but some have the practice to do it after Seuda Mafseket as long as one does it before nighttime. <ref>S"A 606:4, Rosh Yoma 8:24, Mishna Brurah 606:17-8 </ref> Some say that one should does it after 5 halachic hours into the day but if one is unable one may do it after [[Olot HaShachar]] (dawn). <ref>Yalkut Yosef 606:4(1). for more on the proper time see Moed Likol Chai 12:11 </ref>
# Some say that submerging oneself in the mikvah once is sufficient and some say three times. <ref>Mishna Brurah 606:21 </ref>
# The shaliach tzibbur should make an extra effort to fulfill this minhag <ref> Sh"t Livushei Mordechai OC 19, Sh"t Min Hashamayim 5, Sefer Chassidim 248 </ref>
# No bracha is made for this tevilah. <ref>S"A 606:4, Chazon Ovadia Yamim Noraim pg. 245 </ref>
# Even one who went to the mikveh before rosh hashana and remained pure until erev yom kippur should go back on [[Erev Yom Kippur]]. <ref> Darchei Moshe 606:3 </ref>
# If it's painful for one to dip in the mikvah or one is unable to because of a weakness one may pour 9 Kav of water on one's head. <ref>Rama 606:4, Mishna Brurah 606:22</ref> Taking a shower for the length of time it takes for 9 Kav (about 3.3 gallons) to come out is sufficient. <ref>Yalkut Yosef 606:4(2) (Moadim pg. 82) and Chazon Ovadia Yamim Noraim pg. 245 writes that it's the procedure of pouring 9 Kav on oneself can be with hot water and by taking a shower. He also writes that 9 Kav is about 12.5 liters which is 3.3 gallons. On average this should only take a couple of minutes ([http://askville.amazon.com/gallons-water-average-10-minute-shower/AnswerViewer.do?requestId=2548818 see here]). </ref>


==Mincha on Erev Yom Kippur==
==Mincha on Erev Yom Kippur==

Revision as of 19:00, 30 April 2014

Yom Kippur Prayers.jpg

Thank you for the auspicious writeup. It in fact was a amusement account it. Look advanced to far added agreeable from you! By the way, how could we communicate? gefbcecdacdbdcca

Mincha on Erev Yom Kippur

  1. After Shemoneh Esrei of Mincha on Erev Yom Kippur one should say Vidduy as printed in the machzor (siddur) before Elokai Netsor and according Sephardim after Yehiyu LeRatzon and before Elokai Netsor. [1]
  2. The Sephardic minhag is to say Avinu Malkenu at Mincha before Yom Kippur. [2]

Hadlakat Nerot of Yom Kippur

  1. The minhag is to light candles on Erev Yom Kippur with a bracha. [3]
  2. If a woman only says the bracha of Hadlakat Nerot, under extenuating circumstances a woman may have intention not to accept upon herself Yom Kippur with her lighting of the candles and then she would be allowed to go to shul by car after having lit candles. However, if she is not going to accept upon herself Yom Kippur, then she may not say the Shehechiyanu bracha because once she says the bracha of Shehechiyanu she has automatically accepted upon herself Yom Kippur and she may not then ride in a car to shul or the like. [4]

The mitzvah of accepting Yom Kippur early

  1. It is a mitzvah to accept Yom Kippur early in order to add from the week onto Yom Kippur. [5]
  2. It's sufficient to add any amount of time before sunset. However, it's praiseworthy to add 20 or 30 minutes before sunset. (See footnote for background) [6]
  3. Once one accepted Yom Kippur it is forbidden to eat or do any of the 5 prohibited activities of Yom Kippur. [7]

Nighttime prayers of Yom Kippur

  1. If a congregation didn’t say Kol Nidrei until after nightfall of Yom Kippur the congregation may say it. [8]

Yom Kippur morning prayers

  1. According to some poskim, the beracha "Sheasa Li Kol Tzorki" should not be recited on Yom Kippur. [9] Others disagree. [10]
  2. It’s preferable to minimize in piyutim and selichot in order to start Mussaf before six and half hours. [11] However, if one did wait until after six and a half hours one should say Mussaf first and then Mincha unless nine and a half hours passed in which case Mincha should go first. [12]
  3. Some have the minhag to add Piyutim even during the Brachot Kriyat Shema, however, it’s preferable not to add Piyutim there. [13]
  4. The Minhag is to add Piyutim which are relevant to the purpose of the day. However, one shouldn’t add so many not to delay saying Shema in its proper time. [14]
  5. There’s different minhag as whether to say the first פסוק of Mizmor Shel Yom HaShabbat on Yom Tov and Yom Kippur. [15]
  6. A Talmid Chacham should not separate himself to learn Torah while the congregation is praying or saying selichot. [16]
  7. It’s preferable to say less Piyutim slowly instead of saying many Piyutim quickly. [17]
  8. One should sure to say at least ten Vidduy’s (confessions) on Yom Kippur. [18]The Minhag is to count one from Mincha of Erev Yom Kippur, one from Arvit of the night, four from the four prayers during the day and four from the four Chazarat HaShatz’s. [19]

Making one hundred Brachot

  1. It’s a mitzvah to smell Besamim (nice smelling spices) and make the Bracha on them in order to get 100 Brachot on Yom Kippur. One may make this Bracha several times in the day as long as one had an interruption of thought. [20]
  2. On Yom Kippur even though one can't make a hundred brachot by himself, it's preferable to have in mind to listen to the brachot made during the chazara of the shaliach tzibbur. Some suggest that there's no obligation to get to a hundred brachot on Yom Kippur. [21]
  3. For other details about making one hundred Brachot on Yom Kippur, see the Making one hundred Brachot daily page.

Prohibitions of Yom Kippur

  1. It's forbidden to do any Melacha (lit. work) on Yom Kippur which would be forbidden to do on Shabbat. [22]
  2. Muktzeh (moving certain objects) is prohibited on Yom Kippur to the same extent that on Shabbat Muktzeh is forbidden and not to the same extent it is prohibited on Yom Tov. [23]
  3. One should not prepare food on Yom Kippur for after Yom Kippur. [24]

Eating on Yom Kippur

  1. It is absolutely forbidden to eat or drink any amount of food on Yom Kippur. [25]
  2. Everyone is obligated to fast on Yom Kippur including women who are pregnant or nursing (there is a serious medical concern one should consult one’s Rabbi). [26]
  3. It is permissible to swallow one’s saliva on Yom Kippur. [27]
  4. Someone for whom fasting Yom Kippur involves a serious health concern absolutely must ask a doctor and Rabbi whether he/she should eat on Yom Kippur. If the doctor (and Rabbi) ascertain that a person shouldn’t fast then that person should not fast even if he thinks he doesn’t need to eat. In such a case, one may not be strict upon oneself to fast as we are commanded to live by the Torah and not die by it (Chas VeShalom) and all the ways of the Torah are kind and pleasant. [28]
  5. In cases when one needs to eat on Yom Kippur (see above) one should eat less than a 2/3 of a KeBaytzah and then wait Kedi Achilat Pras (according to some this is 9 minutes) before eating again, and for drinks less than a Meloh Lugmav and wait Kedi Achilat Pras or at least Kedi Shtiyat Revi'it before drinking again. If the doctors assess that this is insufficient (after consultation with the doctor and Rabbi) one may eat as much as needed. [29]
  6. A person who is a Choleh SheEin Bo skana is permissible to take medicine on Yom Kippur if it doesn’t have a good taste. If one needs to have it with liquid one should have mouthwash. [30]
  7. Someone who needs to eat on Yom Kippur (see above) doesn’t need to make Kiddish. [31]
  8. Someone who is suffering from a bad headache may swallow an Asprin capsule alone. [32]
  9. One who has a throat infection, a fever, or a headache may drink a quantity of water that is "less than the permitted amount" (2 ounces). [33]
  10. A person with diarrhea's condition may be such that he must drink on Yom Kippur. [34]
  11. If there is no doctor available to determine the medical situation, one with hepatitis may drink "less than the permitted amount" on Yom Kippur. [35]
  12. Some cancer patients are prohibited to fast on Yom Kippur, while others, who are authorized by a doctor, are permitted to fast. [36]
  13. Some weak, elderly people are prohibited to fast on Yom Kippur. [37]
  14. A pregnant woman who is suffering from bleeding must drink on Yom Kippur. [38]

Surgery before Yom Kippur

  1. One must postpone a non-emergency surgery until after Yom Kippur in order to be able to fast on Yom Kippur. [39]

Washing on Yom Kippur

  1. It’s forbidden to wash oneself in hot or cold water and even to stick one’s finger in water on Yom Kippur is forbidden. [40]
  2. If one got dirty it’s permitted to wash that area in order to remove dirt from one’s body. [41]
  3. Upon waking up for Netilat Yadayim one should wash one’s hands three times only up to the knuckles. [42]
  4. If one goes to the bathroom one is allowed to wash one’s hands three times up to the end of the fingers (by the knuckles) [43]
  5. If one walked into a bathroom but didn’t go and didn’t touch a private place one should not wash one’s hand but rather rub them on the wall or something similar unless it bothers his intent in prayers. However, someone wants to wash one’s hands has what to rely on. [44]
  6. Cohanim who are going to do Birkat Cohanim should wash their hands until the end of the hand. [45]However, some say that that the practice is that a cohen just washes until the knuckles. [46]
  7. One may not wash one’s face upon waking up, however, if one’s face became dirty or if there’s guk around one’s eyes one may wet one’s finger and clean in the area which became dirty. [47]
  8. There’s no obligation to wash one’s hand prior to praying unlike the rest of the year. [48]
  9. A bride for the first thirty days after her wedding may wash her face. [49]

Anointing on Yom Kippur

  1. It is forbidden to anoint even a part of one’s body with oil or ointment even if one is only doing so just to remove a bad smell. [50]
  2. It is forbidden to spray oneself with deodorant on Yom Kippur. [51]

Wearing leather shoes

  1. It’s forbidden to wear leather shoes on Yom Kippur. [52]
  2. According to some poskim, the beracha "Sheasa Li Kol Tzorki" should not be recited on Yom Kippur and Tisha BeAv. [53] Others disagree. [54]
  3. Some say that one shouldn't wear shoes which have a raised heel so that one feels the roughness of the ground.[55]

Neilah

  1. The Chazzan should make sure to finish Birchat Cohanim before sunset, however, after the fact it can be made with a bracha even after sunset as long as it's Bein HaShemashot and not certain night. [56]
  2. The doors of the hechal should be opened prior to the recitation of neilah. [57]
  3. Before neilah, the congregation should recitethe piyut "Kel Norah Alilah" with joy and excitement. Afterwards, the prayer of "Ashre" followed by a chatzi Kaddish should be recited. [58]
  4. Neilah should be recited approximately 30 minutes before sunset. [59]
  5. If one mistakenly said "Kotvenu" instead of the proper nusach of "Chotmenu" during neilah one need not go back and repeat. [60]
  6. The Keter Kedusha is recited in Neilah, just like in Mussaf. [61]
  7. The congregation should continue to recite selichot until 20 minutes after sunset and then blow the shofar so that there is no concern that people will eat immediately afterwards because they think that Yom Kippur has already ended. [62]

Havdalah

  1. For sephardim, there is no Besamim bracha in the Havdalah even if Yom Kippur falls out on Motzei Shabbat. [63] Nevertheless, it is proper that after drinking from the wine of havdala that the beracha on besamim should be said and then smell the besamim. [64]
  2. For havdala after Yom Kippur only a candle that was lit from before Yom kippur should be used, and not one that is lit after Yom kippur specifically for havdala. If there is no candle that was lit from before, the beracha should not be recited. [65] However, if Motzaei Yom Kippur falls out on Motzaei Shabbat, you can still recite the beracha on a candle that was lit that night if you don't have one lit from before Yom Kippur. [66]
  3. One should not eat before Havdala. However, if someone is very thirsty, they may drink some water. [67]

Sources

  1. ↑ S"A 607:1, Mishna Brurah 607:2, Yalkut Yosef 607:1
  2. ↑ Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 453, #44). Yalkut Yosef Moadim page 75.
  3. ↑ S"A 610:1 writes that in places where there's a minhag to light candles on Erev Yom Kippur, one should do so, and in places where the minhag is not to light candles on Erev Yom Kippur one should also follow that practice. S"A 610:2 writes that there is an opinion that says one should make a bracha upon lighting candles on Erev Yom Kippur. The Rama 610:2 and Yalkut Yosef 610:1 write that the widespread minhag in Klal Yisrael is to light candles on Erev Yom Kippur with a bracha.
  4. ↑ Rav Hershel Schachter in Nefesh HaRav (p. 210). Rabbi Hershel Schachter also explained this in a [shiur on Inyonei Yom Kippur (min 50-5). This is based on the Gemara in Eiruvin 40b which writes that once one said the Shehechiyanu bracha for Yom Kippur one has automatically accepted Yom Kippur.
  5. ↑ Gemara Rosh Hashana 9a learns from Vayikra 23:32 that there is an obligation to add from the weekday onto Yom Kippur called Tosefet Yom Kippur. (This also appears in Yoma 81b). S"A 263:2 brings this as halacha.
  6. ↑
    • S"A 271:2 and 608:1 rules that there's no minimum requirement of time one needs to add to Shabbat to fulfill Tosefet Shabbat. 39 Melachos (vol 1, pg 150) rules like S"A that there's no specific minimum time for Tofeset Shabbat. Yalkut Yosef 608:2 rules like S"A.
    • Mishna Brurah 608:2 regarding Yom Kippur references his comments regarding accepting Shabbat early. There Mishna Brurah 271:22 quotes the Rosh who argues that a certain amount of time is needed. [Beiur Halacha s.v. Ayzo Zman posits that this period of time should be no longer than 3/4 of a mil (which is 13.5 minutes).] The Mishna Brurah 271:23 concludes that in order to fulfill the mitzvah of Tofeset Shabbat (adding onto Shabbat) one should refrain from work 30 or 20 minutes before sunset. See [[When does Shabbat start?]].Shemirat Shabbat Kehilchata (new edition, 3:7) rules like S"A but in the footnote (#8) writes that starting 20 or 30 minutes early is praiseworthy.
  7. ↑ S"A 608:1, Yalkut Yosef 608:2
  8. ↑ Rav Avigdor Neventzal in BeYitzchak Yikare on S”A 306:12 because it’s a need for the congregation even though one usually can’t do Hatarat Nedarim on Shabbat (S”A 341:1).
  9. ↑ Ben Ish Chai, Vayeshev, 9; Kaf Hachaim 46:17
  10. ↑ Chazon Ovadyah (Yamim Noraim pg 320),
  11. ↑ S”A 620:1 writes one should minimize piyutim and selichot in order to finish Mussaf by the end of the seventh hour. Even though some achronim explain S”A simply that one should start Mussaf by the beginning of the seventh hour (midday), many achronim say that the term S”A used wasn’t precise and really he means the time of Mincha which is six and a half hours. That is the opinion of Mishna Brurah 620:2 and Yalkut Yosef (Moadim pg 104). Mishna Brurah 620:1 says that if it is the end of the sixth hour one may skip Avinu Malkenu in order to say Mussaf by the end of the seventh hour.
  12. ↑ Mishna Brurah 620:2 rules like the opinion of the Ri quoted by S”A 286:4 (see Mussaf page for lengthy explanation).
  13. ↑ Kaf HaChaim 620:1
  14. ↑ Kaf HaChaim 620:1
  15. ↑ Kaf HaChaim 620:2
  16. ↑ Kaf HaChaim 620:3
  17. ↑ Kaf HaChaim 620:4
  18. ↑ Mishna Brurah 620:3
  19. ↑ See Kaf HaChaim 620:5
  20. ↑ Chazon Ovadyah (Yamim Noraim, pg 283)
  21. ↑ Rav Chizkiyah Dachvash (author of Shtilei Zaytim) in HaMeor (Vol. 61 No. 4 Sivan 5768 pg. 29) suggests from the language of the Rambam that there's no obligation on Yom Kippur. However, Mishna Brurah 46:14 (quoted by Sh"t Tzitz Eliezer 19:11:3:9) writes that on Yom Kippur one should have intent to fulfill this mitzvah from the brachot on the Torah reading and repetition of Shemoneh Esrei.
  22. ↑ S"A 611:2, Chazon Ovadyah (Yamim Noraim, pg 282)
  23. ↑ S"A 611:2, Chazon Ovadyah (Yamim Noraim, pg 282)
  24. ↑ S”A 611:2
  25. ↑ S”A 216:5
  26. ↑ Halichot Shlomo (pg 80), Chazon Ovadyah (Yamim Noraim pg 287)
  27. ↑ Mishna Brurah 567:13, Chazon Ovadyah (Yamim Noraim pg 310)
  28. ↑ S”A 618:1, Mishna Brurah 618:5, Chazon Ovadyah (Yamim Noraim pg 287-9)
  29. ↑ S”A 618:7-8, Mishna Brurah 618:21
  30. ↑ Rav Schachter in Halachos of Yamim Noraim (min 5-7)
  31. ↑ Chazon Ovadyah (Yamim Noraim pg 307)
  32. ↑ Rivevot Efraim 6:320. http://www.aish.com/h/hh/yk/guide/Fasting_on_Yom_Kippur.html permits taking any bitter medicine.
  33. ↑ Shabbat Shabbaton, 64
  34. ↑ Shabbat Shabbaton, 64
  35. ↑ Shabbat Shabbaton, 68
  36. ↑ Shabbat Shabbaton, 74
  37. ↑ Shabbat Shabbaton, 76
  38. ↑ Shabbat Shabbaton, 81
  39. ↑ Shabbat Shabbaton, 43
  40. ↑ S”A 611:1, 613:1
  41. ↑ S”A 613:1, Chazon Ovadyah (Yamim Noraim pg 311)
  42. ↑ S”A 613:2 writes that since washing not for pleasure isn’t forbidden it’s permissible to wash one’s hand upon waking up for Netilat Yadayim. Mishna Brurah 613:3 writes that one may wash one’s hands three times as usual. Nitei Gavriel 43:2 says that those who have the practice to wash four time may do even on Yom Kippur.
  43. ↑ Nitei Gavriel 43:11, Yalkut Yosef (Kitzur S”A 613:2), Chazon Ovadyah (Yamim Noraim pg 310) based on S”A 613:3
  44. ↑ Nitei Gavriel 43:10
  45. ↑ Chazon Ovadyah (Yamim Noraim pg 312)
  46. ↑ Nitei Gavriel 43:8
  47. ↑ Nitei Gavriel 43:3-4 based on Mishna Brurah 613:9
  48. ↑ Mishna Brurah 613:5
  49. ↑ S”A 613:10, Chazon Ovadyah (Yamim Noraim pg 312)
  50. ↑ S”A 614:1, Mishna Brurah 614:1, Chazon Ovadyah (Yamim Noraim pg 313). Nitei Gavriel 46:5 writes that this prohibition applies equally to women as men and references Minchat Chinuch 313.
  51. ↑ Nitei Gavriel 46:2 and Rabbi Doniel Neustadt on Torah.org write that it is forbidden to use deodorant on Yom Kippur. Rabbi Yissachar Krakowski on yeshivaworld.com writes that while some are lenient regarding aerosol deodorant one should avoid it by applying a thick layer on Erev Yom Kippur.
  52. ↑ S"A 614:2, Chazon Ovadyah (Yamim Noraim pg 313)
  53. ↑ Ben Ish Hai, Vayeshev, 9; Kaf Hachaim 46:17
  54. ↑ Chazon Ovadyah (Yamim Noraim pg 320)
  55. ↑ Rav Hershel Schachter in a shiur on Inyonei Yom Kippur (min 47-8) quotes Rav Soloveitchik as saying that one shouldn't wear shoes which have raised heels so that one feels the roughness of the ground. He based this on the Rambam Shivitat Asor 3:7 who writes that one may wear cloth (non-leather) shoes because one feels the roughness of the ground, implying that non-leather shoes are only permitted if one still feels the roughness of the ground. This is also recorded in Nefesh HaRav (p. 110).
  56. ↑ Yalkut Yosef (Moadim pg 112)
  57. ↑ Darchei Moshe 623:2, Chemdat Yamim, page 98
  58. ↑ Chazon Ovadia on Yamim Noraim, page 369
  59. ↑ Yalkut Yosef, Moadim, page 112
  60. ↑ Yalkut Yosef, Moadim, page 113
  61. ↑ Yalkut Yosef, Moadim, page 113
  62. ↑ Chazon Ovadia, Yamim Noraim, page 376
  63. ↑ Shulchan Aruch 624:3, Rambam Shabbat 29:28, Chazon Ovadyah (Yamim Noraim pg 384)
  64. ↑ Sh"t Yabia Omer 10: footnotes to Rav Pealim 3:38
  65. ↑ Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 378
  66. ↑ Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 378
  67. ↑ Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 387, Shoel U'Meishiv 1:129
Retrieved from "http://localhost:80/index.php?title=Yom_Kippur&oldid=14392"