16,374
edits
Yom Kippur: Difference between revisions
From Halachipedia
→Lashes
(→Lashes) |
|||
| (3 intermediate revisions by the same user not shown) | |||
| Line 91: | Line 91: | ||
===Tevilah=== | ===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>Shulchan Aruch 606:4, Rosh Yoma 8:24, Mishna Brurah 606:17-8. The Maharil (Erev Yom Kippur n. 3) writes that one should dip after Seuda Mafseket in order to dip as close to actual day of Yom Kippur since the dipping is also to encourage Teshuva. He explains even a person who is completely pure, for example a person who dipped on Erev Rosh Hashana and didn't see an emission, should dip on Erev Yom Kippur in order be involved with Teshuva. </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 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>Shulchan Aruch 606:4, Rosh Yoma 8:24, Mishna Brurah 606:17-8. The Maharil (Erev Yom Kippur n. 3) writes that one should dip after Seuda Mafseket in order to dip as close to actual day of Yom Kippur since the dipping is also to encourage Teshuva. He explains even a person who is completely pure, for example a person who dipped on Erev Rosh Hashana and didn't see an emission, should dip on Erev Yom Kippur in order be involved with Teshuva. </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> | #Some say that submerging oneself in the mikvah once is sufficient<ref>Rama 606:3</ref> and some say three times. <ref>Mishna Brurah 606:21 writes that if the reason for the tevilah is teshuva one should dip three times.</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> | #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>Tosfot Brachot 22b s.v. veleyt, Shulchan Aruch 606:4, Chazon Ovadia Yamim Noraim pg. 245 </ref> | #No bracha is made for this tevilah. <ref>Tosfot Brachot 22b s.v. veleyt, Shulchan Aruch 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> | #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> | ||
#Even if it is going to cause a loss of learning Torah one should nonetheless dip in the mikveh on erev yom kippur.<ref>[https://www.torahanytime.com/#/lectures?v=67437 Rav Yitzchak Yosef (Motzei Shabbat 5779 Vayelech min 13)] explained that his father would go to the mikveh every year on erev yom kippur even though it took some time and caused bitul torah because it is an important minhag.</ref> | |||
#One doesn't have to be concerned for chasisa for the dipping in the mikveh on erev yom kippur.<ref>[https://www.torahanytime.com/#/lectures?v=67437 Rav Yitzchak Yosef (Motzei Shabbat Vayelech 5779 about min 10)]</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> For a lengthy discussion of the 9 Kav see here: [[Preparations_for_Davening#Going_to_Mikveh]]. | #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> For a lengthy discussion of the 9 Kav see here: [[Preparations_for_Davening#Going_to_Mikveh]]. | ||
# After going to the mikveh a man doesn't have to be concerned with the Ashkenazic minhag of women not to bathe or take a shower for the rest of the day after they go to the mikveh.<ref>[https://www.kipa.co.il/%D7%A9%D7%90%D7%9C-%D7%90%D7%AA-%D7%94%D7%A8%D7%91/%D7%9E%D7%A7%D7%9C%D7%97%D7%AA-%D7%9C%D7%90%D7%97%D7%A8-%D7%98%D7%91%D7%99%D7%9C%D7%94-%D7%91%D7%9E%D7%A7%D7%95%D7%95%D7%94/ R' Hillel Marzbach on kipa.co.il]</ref> | |||
===Lashes=== | |||
<p class="indent">There is a custom in many communities to symbolically subject oneself to malkot, lashes, on Erev Yom Kippur.<ref>Machzor Vitri 344; Tur, OC 607; OC 607:6.</ref> This is in order to recall that the punishment for most Torah prohibitions is, indeed, lashes.<ref>Devarim 25:3; Makkot 13a, 22a.</ref> Although nowadays this punishment is no longer administered due to the absence of an authentic beit din, many individuals choose to symbolically receive these lashes as an expression of repentance for sins they committed throughout the year.<ref>Mishna Berura 607:18; Aruch Hashulchan, OC 607:9; Shulchan Aruch Harav, OC 607:11; Kitzur Shulchan Aruch 131:11.</ref> Thirty-nine such symbolic lashes are given just as was done in ancient times. Some authorities teach that these symbolic lashes are not merely in order to trigger feelings of repentance, but rather that they actually serve to provide some measure of atonement for the sins one has committed.<ref>Beit Yosef, OC 607.</ref> The lashes should be given in the synagogue.<ref>Tur, OC 607.</ref> Some have the custom to immerse themselves in a mikva thirty-nine times Erev Yom Kippur in order to recall the thirty-nine lashes that the beit din would administer to condemned sinners.<ref>Kaf Hachaim, OC 606:54.</ref> | |||
</p><p class="indent">There are different customs as to how these symbolic lashes are to be administered. According to one approach, the one administering the lashes recites the verse v’Hu rachum while the one receiving them recites Vidui, the traditional confession. As the v’Hu rachum verse contains thirteen words, the procedure is repeated three times in order to arrive at a total of thirty-nine lashes.<ref>Machzor Vitri 344; Aruch Hashulchan, OC 607:9.</ref> In other communities, the procedure is for both the one administering the lashes and the one receiving them to recite v’Hu rachum together in unison.<ref>Sefer Haminhagim (Chabad).</ref> One may use any strap to administer the malkot; there is no requirement for the strap to conform to or resemble the type of strap that was used in the Beit Hamikdash.<ref>Rema, OC 607:6; Kaf Hachaim, OC 607:46, 48. For more on the symbolism of the strap, see Minhag Yisrael Torah, OC 607:4.</ref> However, as a leather strap is to be preferred,<ref>Shulchan Aruch Harav, OC 607:14.</ref> an ordinary belt is usually used for this purpose. The lashes are given very gently – they should not hurt.<ref>Rema, OC 607:6; Kaf Hachaim, OC 607:47.</ref> It is not customary for women to participate in the malkot custom.<ref>Mekor Chaim 607.</ref> | |||
</p><p class="indent">Some have the custom to perform the malkot before the Mincha service<ref>Aruch Hashulchan, OC 607:9; Sefer Haminhagim (Chabad).</ref> while others do so after Mincha.<ref>Tur, OC 607, Shulchan Aruch Harav, OC 607:11.</ref> So too, some are particular to perform the malkot before the customary Erev Yom Kippur mikva immersion,<ref>Sefer Haminhagim (Chabad).</ref> while others do so afterwards.<ref>Beit Yosef, OC 607; Kol Bo 68.</ref> Ultimately, however, the malkot ritual can be done any time on Erev Yom Kippur.<ref>Kaf Hachaim, OC 607:41.</ref> Some kneel on one knee when receiving the malkot while others merely bend over slightly.<ref>Mateh Ephraim 607:7.</ref> The one receiving the malkot should face north, though it is acceptable to face south, as well.<ref>Mishna Berura 607:21; Kaf Hachaim, OC 607:51.</ref> One who was unable to receive malkot on Erev Yom Kippur may do so at the conclusion of Yom Kippur.<ref>Torah Lishma 150.</ref> | |||
</p><p class="indent">It seems that the malkot custom originated in Ashkenazi communities and later spread to Sephardic ones.<ref>Beit Yosef, OC 607.</ref> In some communities the malkot custom is not observed in deference to the fact that Erev Yom Kippur is actually a yom tov in and of itself and therefore rituals that recall punishment are not in keeping with the spirit of the day.<ref>Kaf Hachaim, OC 607:40; Minhag Yisrael Torah, OC 607:3.</ref> It is also noted that the Arizal did not fully subscribe to this custom, though he did perform it on occasion. When he would give (or receive) malkot, he would only give four lashes corresponding to the four-letter name of God and to the four types of capital punishment that the Torah specifies.<ref>Shulchan Aruch Ha’Arizal, OC 607:1; Kaf Hachaim, OC 607:41; Magen Avraham 607:9; Minhag Yisrael Torah, OC 607:3.</ref> A son is not permitted to administer these lashes to his father nor a student to his rebbe.<ref>Mekor Chaim 607. See also YD 241:2.</ref> However, it is permitted should they specifically request it.<ref>Shevet Hakehati 4:166.</ref> | |||
</p><p class="indent">There is also a custom in some Sephardic communities to symbolically reenact the four types of capital punishments that the beit din would administer in ancient times.<ref>Kaf Hachaim, OC 607:41.</ref> Corresponding to the death penalty of sereifa (burning): a few drops of wax from a burning candle are poured on the recipient’s back. Corresponding to the death penalty of sekila (stoning): a few pebbles are gently thrown at the recipient. Corresponding to hereg (beheading): the individual is dragged on the floor (though the connection to beheading is not readily apparent to this writer). Corresponding to chenek (choking): two individuals appointed for this purpose perform a symbolic choking. A number of passages and prayers are recited while each of the four death penalties is “administered.”</p> | |||
* This section is from [http://rabbienkin.com/product/shut-hashulchani-halachic-insights-and-responsa-vol-5/ Shut Hashulchani by Rabbi Enkin]. | |||
==Mincha on Erev Yom Kippur== | ==Mincha on Erev Yom Kippur== | ||
