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Yom Kippur: Difference between revisions
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# Dirt should be place beneath and above 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=== | ===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. 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> | # 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 | # 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> | # 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> | # 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> | ||
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# 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 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 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 </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 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 </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 a person said Lashon Hara (evil speech) about his fellow and his fellow | # 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 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. 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> | |||
# If you are sure that the person that you offended has forgiven 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> | |||
===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>S"A 606:4, Mishna Brurhah 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) </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, Mishna Brurhah 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) </ref> | ||
