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Yom Kippur: Difference between revisions
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===Prayers=== | ===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> | # 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> | # 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> | # 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=== | ===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> | # 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''' | '''What should be used for Kaparot''' | ||
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* Is it proper to do Kapparot with money? | * 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 | * 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. | * 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> | * 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> | # 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> | ||
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'''Procedure''' | '''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 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> | # 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 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> | # 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> | ||
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# 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> | ||
# 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> | # 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 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 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 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 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]] 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> | # 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> | # 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 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> | # 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> | ||
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==Sources== | ==Sources== | ||
<References/> | <References/> | ||
[[Category:Fasting]] | |||
[[Category:Holidays]] | [[Category:Holidays]] | ||
