Yom Kippur: Difference between revisions

# 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>

# 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>

# 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>

# 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>

# 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>

* 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

# 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>

# 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>

# 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 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>

# 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>

# 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>  

# 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. <ref>S"A 607:1, Mishna Brurah 607:2, Yalkut Yosef 607:1 </ref>

# The minhag is to light candles on Erev Yom Kippur with a bracha. <ref> 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.</ref>

# 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. <ref>Rav Hershel Schachter in Nefesh HaRav (p. 210). Rabbi Hershel Schachter also explained this in a [[http://www.yutorah.org/lectures/lecture.cfm/782120/Rabbi_Hershel_Schachter/Inyonei_Yom_Hakippurim 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. </ref>

* 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. [Biur 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. </ref>

# It’s preferable to minimize in piyutim and selichot in order to start Mussaf before six and half hours. <Ref> 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. </ref> 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. <Ref>Mishna Brurah 620:2 rules like the opinion of the Ri quoted by S”A 286:4 (see [[Mussaf]] page for lengthy explanation).</ref>

# Some have the minhag to add Piyutim even during the Brachot [[Kriyat Shema]], however, it’s preferable not to add Piyutim there. <ref>Kaf HaChaim 620:1 </ref>

# 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. <ref>Kaf HaChaim 620:1 </ref>

# A Talmid Chacham should not separate himself to learn Torah while the congregation is praying or saying selichot. <ref>Kaf HaChaim 620:3 </ref>

# One should sure to say at least ten Vidduy’s (confessions) on Yom Kippur. <Ref>Mishna Brurah 620:3 </ref>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. <ref>See Kaf HaChaim 620:5 </ref>

# 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. <Ref>Chazon Ovadyah (Yamim Noraim, pg 283) </ref>

# 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]]. <ref> 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]]. </ref>

# For other details about making one hundred Brachot on Yom Kippur, see the [[Making one hundred Brachot daily]] page.

# 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]]. <ref>S"A 611:2, Chazon Ovadyah (Yamim Noraim, pg 282) </ref>

# 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. <Ref>S”A 618:7-8, Mishna Brurah 618:21 </ref>

# Someone who needs to eat on Yom Kippur (see above) doesn’t need to make Kiddish. <Ref>Chazon Ovadyah (Yamim Noraim pg 307) </ref>

# 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). <ref> Shabbat Shabbaton, 64 </ref>

# A person with diarrhea's condition may be such that he must drink on Yom Kippur. <ref> Shabbat Shabbaton, 64 </ref>

# If there is no doctor available to determine the medical situation, one with hepatitis may drink "less than the permitted amount" on Yom Kippur. <ref> Shabbat Shabbaton, 68 </ref>

# Some cancer patients are prohibited to fast on Yom Kippur, while others, who are authorized by a doctor, are permitted to fast. <ref> Shabbat Shabbaton, 74 </ref>

# Some weak, elderly people are prohibited to fast on Yom Kippur. <ref> Shabbat Shabbaton, 76 </ref>

# A pregnant woman who is suffering from bleeding must drink on Yom Kippur. <ref> Shabbat Shabbaton, 81 </ref>

# One must postpone a non-emergency surgery until after Yom Kippur in order to be able to fast on Yom Kippur. <ref> Shabbat Shabbaton, 43 </ref>

# Upon waking up for [[Netilat Yadayim]] one should wash one’s hands three times only up to the knuckles. <Ref>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.  </ref>

# 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. <Ref>Nitei Gavriel 43:10 </ref>

# Cohanim who are going to do Birkat Cohanim should wash their hands until the end of the hand. <Ref>Chazon Ovadyah (Yamim Noraim pg 312) </ref>However, some say that that the practice is that a cohen just washes until the knuckles. <Ref>Nitei Gavriel 43:8 </ref>

# 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. <Ref>Nitei Gavriel 43:3-4 based on Mishna Brurah 613:9</ref>

# 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. <Ref>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. </ref>

# It is forbidden to spray oneself with deodorant on Yom Kippur. <Ref>Nitei Gavriel 46:2 and [http://www.torah.org/advanced/weekly-halacha/5763/devarim.html Rabbi Doniel Neustadt on Torah.org] write that it is forbidden to use deodorant on Yom Kippur. [http://www.theyeshivaworld.com/article.php?p=70599 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. </ref>

# One should say the Bracha of SheAsah Li Kol Tzarki on Yom Kippur. <Ref>Chazon Ovadyah (Yamim Noraim pg 320) </ref>

# 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. <ref> Chazon Ovadia on Yamim Noraim, page 369 </ref>

# The Keter [[Kedusha]] is recited in Neilah, just like in Mussaf. <ref> Yalkut Yosef, Moadim, page 113 </ref>

# 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. <ref> Chazon Ovadia, Yamim Noraim, page 376 </ref>

# For sephardim, there is no Besamim bracha in the [[Havdalah]] even if Yom Kippur falls out on Motzei [[Shabbat]]. <ref> Shulchan Aruch 624:3, Rambam Shabbat 29:28, Chazon Ovadyah (Yamim Noraim pg 384) </ref> 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. <ref> Sh"t Yabia Omer 10: footnotes to Rav Pealim 3:38 </ref>  

# 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. <ref> Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 378 </ref> 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. <ref>  Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 378 </ref>  

# One should not eat before Havdala. However, if someone is very thirsty, they may drink some water. <ref> Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 387, Shoel U'Meishiv 1:129 </ref>