Yom Kippur: Difference between revisions

#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)<br />

*Ketav Sofer Siman 112 raises this issue and concludes that one should still eat.

*On the other hand, the Netziv in Haamek Sheela Parashat Vizot Haberacha Sheilta 167:12 says that one would not have the obligation of eating on the 9th if he is not fasting on the 10th.</ref>

#There's is no [[Tachanun]] on [[Erev Yom Kippur]]. <ref>Shulchan Aruch 604:2 writes that there is no [[Tachanun]] on [[Erev Yom Kippur]]. Chazon Ovadia Yamim Noraim pg. 229 agrees. Kaf HaChaim 604:18 points out that one does say [[Tachanun]] at [[Mincha]] before [[Erev Yom Kippur]]. </ref>

===Kaparot===

#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]].

===Lashes===

</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>

#After [[Shmoneh 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>Shulchan Aruch 607:1, Mishna Brurah 607:2, Yalkut Yosef 607:1 </ref>

#The Sephardic minhag is to say Avinu Malkenu at [[Mincha]] before Yom Kippur. <ref>Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 453, #44). Yalkut Yosef Moadim page 75. </ref>

#The minhag is to light candles on [[Erev Yom Kippur]] with a bracha. <ref>Shulchan Aruch 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. Shulchan Aruch 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> However, the minhag of the Syrian Jews is not to recite the beracha. <ref>[http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2946 Rabbi Eli Mansour] </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>

#If a woman is going to recite Shehechiyanu when lighting the candles for Yom Kippur she should be careful not to be wearing leather shoes at the time since the recital of Shehechiyanu is an acceptance of Yom Kippur.<ref>Shemirat Shabbat Kehilchata (Intro ch. 3 n. 8)</ref>

#It is a mitzvah to accept Yom Kippur early in order to add from the week onto Yom Kippur. <ref>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). Shulchan Aruch 263:2 brings this as halacha. </ref>

#Once one accepted Yom Kippur it is forbidden to eat or do any of the 5 prohibited activities of Yom Kippur. <ref>Shulchan Aruch 608:1, Yalkut Yosef 608:2 </ref>

#If a congregation didn’t say Kol Nidrei until after nightfall of Yom Kippur the congregation may say it. <ref>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). </ref>

#According to some poskim, the beracha "Sheasa Li Kol Tzorki" should not be recited on [[Yom Kippur]]. <ref>Ben Ish Chai, Vayeshev, 9; Kaf Hachaim 46:17 </ref> Others disagree. <ref>Chazon Ovadyah (Yamim Noraim pg 320),  </ref>

#Some Ashkenazim have the practice to kneel four times including the last paragraph of Hakohanim VeHa'am of LaHashem Chatat.<ref>[http://www.yutorah.org/sidebar/lecture.cfm/885574/rabbi-hershel-schachter/inyonei-yom-kippur-5778-1-tosefes-vidui-letaher-atzmo-baregel-kol-nidrei-seder-haavodah-aleinu-birkas-kohanim-neilah-hadlakas-neiros/ Rav Schachter (Hilchot Yom Kippur, min 46)] citing the practice of Rav Soloveitchik</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 [[Shmoneh Esrei]]. </ref>

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

==Prohibitions of Yom Kippur==

#One should not prepare food on Yom Kippur for after Yom Kippur. <ref>Shulchan Aruch OC 611:2 </ref>

#It is permissible to swallow one’s saliva on Yom Kippur. <ref>Mishna Brurah 567:13, Chazon Ovadyah (Yamim Noraim pg 310) </ref>

#One may not brush one's teeth on Yom Kippur.<ref>The Pitchei Teshuva YD 98:1 quotes a Tzemach Tzedek 47 who writes that it is permitted to taste something non-kosher if it isn't edible and only rabbinic. Nodeh Beyehuda YD 2:52 seems to agree. Accordingly since a person doesn't swallow toothpaste it is similar to tasting food. See article on [https://oukosher.org/blog/consumer-kosher/kashruth-issues-of-toothpaste/#fn118960673450cf4c71832c6 OUKosher.org] and Har Tzvi 95. Regarding Yom Kippur the Mishna Brurah 567:11 clarifies that it is forbidden to taste something and spit it out.</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>

#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. <ref>Rav Schachter in [http://www.yutorah.org/lectures/lecture.cfm/763723/Rabbi_Hershel_Schachter/Halachos_of_Yamim_Noraim Halachos of Yamim Noraim] (min 5-7). Rav Chaim Pinchas Sheinberg in Moriah Elul 5759 22:10-12 p. 101 wrote that a Choleh Shein Bo Sakana can take medicines which aren't edible foods on Yom Kippur since it is only a rabbinic restriction to eat inedible food on Yom Kippur. </ref>

#A person with diarrhea's condition theoretically may be such that he must drink on Yom Kippur. <ref>[[Shabbat]] Shabbaton, 64 </ref> A rabbi and doctor should be consulted.

#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>

#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>

#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. <ref>S”A 611:1, 613:1 </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>

#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>

#Using liquid soap isn't considered anointing but is rather similar to washing. It is permitted to use liquid soap if one's hands are dirty.<ref>Or Letzion 4:12:5 p. 101 explains that the liquid soap is very thin and is therefore more similar to washing than anointing.</ref>

#It’s forbidden to wear leather shoes on Yom Kippur. <ref>Shulchan Aruch 614:2, Chazon Ovadyah (Yamim Noraim pg 313) </ref>

#Even though it is permissible for a child to wear leather shoes on Yom Kippur it is better to get them non-leather shoes.<ref>Shulchan Aruch 616:1 writes that children may not wear non-leather shoes. However, the poskim including Chazon Ovadia (Yamim Noraim p. 340) and Minchat Shlomo 2:60:21 write that today since the children don't go around barefoot it is permitted but better to avoid.</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>Shulchan Aruch OC 624:4, 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> But the minhag is to be strict and use a candle lit from before Yom Kippur.<ref>Mishna Brurah 624:7</ref>

==Links==

[[Category:Holidays]]

[[Category:Yamim Noraim]]