5786 Hilchos Yom Kippur

Erev Yom Kippur

Kapparos

The proper time for performing Kapparos with a chicken is on Erev Yom Kippur at dawn after reciting Selichos (סי' תרה, מג"א סק"א ומשנ"ב סק"ב). If Selichos are recited close to Shacharis, one should perform Kapparos beforehand (כה"ח סק"ה בשם האריז"ל). If necessary, one may perform it earlier, even before midnight, or at any point during Aseres Yemei Teshuvah (פמ"ג ומשנ"ב שם).
When using chickens, some follow the custom of the Arizal that each person performs Kapparos individually (a male with a rooster, and a female with a hen). If this is difficult, one single rooster may be used for all the males together, and a single hen for all the females together. However, one chicken should not be used repeatedly for multiple people.
If chickens are not available, Kapparos can be done with money, which should be donated to the poor or to a charity fund before Yom Kippur. If this is not possible, one may transfer ownership of the money through another person on behalf of the poor (זיכוי ע"י אחר). If this was not done, one should give it after Yom Kippur. If someone forgot entirely to do Kapparos, they may still do it until Hoshanah Rabbah (עי' דרכ"ת יו"ד סי' יח ס"ק עז).
When using money for Kapparos there is no specific sum mentioned in the Poskim. Some when doing Kapparos for the whole family together give the amount equivalent to the value of a chicken (approx. 30 NIS). Others give 18 NIS (18 is the numerical value of the Hebrew word חי - life). However, since, as mentioned, no actual figure is stated, those who do Kapparos for each family member individually can use even just 1 NIS.
When using money for Kapparos, instead of saying “this chicken should go to its death”, one says “this money will go to charity”.
One may not use Ma’aser money for Kapparos – whether performed with a chicken or with money.
The money used for Kapparos should be given to the poor. If a chicken was used, he should share out its meat to the poor, or redeem its value on money and distribute it to the poor.
It is not necessary to give to the poor the actual coins or notes used for Kapparos, rather its worth must be given to them. Alternatively, he can use a credit card or do a bank transfer to credit their account.
Although Kapparos for someone else should ideally only be done when the person is physically present, nevertheless if a Bachur in Yeshiva has no money for Kapparos, his parents may perform it on his behalf, by mentioning his name and saying "this is the exchange for ‘Ploni Ben Ploni’".
A pregnant woman less than 40 days pregnant, can suffice with one hen both for herself and for the fetus. From 40 days onwards, she should add also a rooster, in case she is carrying a boy. This is so only if her custom is to use one rooster for several males and one hen for several females. However, if her custom is that each individual takes their own rooster/hen, then it would depend - if she knows the gender of the fetus, she should take an additional rooster or hen accordingly. If not, she should take two hens (for herself and possibly a girl) and one rooster (possibly a boy).
If the pregnant woman is using money for Kapparos and her custom is to take a specific amount for each family member individually, she takes double the money she would use for just herself.
If she uses multiple chickens, she says the wording in the plural "these are our substitutes". If another person waves them over her, he should say "these are your substitutes".

Eating on Erev Yom Kippur

There is a Mitzvah to eat on Erev Yom Kippur, both for men and for women.
Some contend that the Mitzvah already begins on the eve of Erev Yom Kippur, however the general consensus of the Poskim is that the Mitzvah applies only during the day (עי' רש"י כתובות ה., או"ח סי' תר"ד).
Even those who are sick and must eat on Yom Kippur, they too have a Mitzvah to eat on Erev Yom Kippur.

Foods to Avoid on Erev Yom Kippur

Some refrain throughout the entire day of Erev Yom Kippur from eating eggs, garlic (some say only when hot), cheese and other hot dairy products. Others are lenient and eat these foods in the morning (until Chatzos). The custom is to be lenient regarding cold dairy products in the morning. Coffee with milk is not included in the above-mentioned restrictions. Women and children may eat as usual.
It is a Mitzvah to eat fish during the day on Erev Yom Kippur before the Seudah HaMafsekes. (see below regarding eating fish and other foods at the Seudah HaMafsekes).
Some eat Kreplach (meat enclosed in a cooked pastry) on Erev Yom Kippur.

Immersion in the Mikvah

It is a Mitzvah to immerse oneself in the Mikvah on Erev Yom Kippur.
One should keep in mind the Halachos of 'Chatzitza' (a foreign item interposing between the body and the water). Therefore, in addition to a thorough shower one should also brush one’s teeth, etc. before immersion.
Some say that one should immerse three times.
Some women have the custom to go to the Mikvah. However, in the 'seven clean days' there are Poskim who contend that they should not go.
The ideal time of immersion is after Chatzos but before davening Mincha. One should try not to go prior to one hour before Chatzos. If there is no other option, one can immerse anytime from Alos Hashachar.
One should daven Mincha in Shabbos garments after immersing in the Mikvah. One should daven in an early Minyan to ensure that there will remain ample time for the Seudah HaMafsekes.
A Yeshivah Bachur who davens Mincha with his Yeshivah and was unable to immerse beforehand, should go to the Mikvah after Mincha.

Seudah HaMafsekes

The final meal eaten before Yom Kippur is called the Seudah HaMafsekes.
It is preferable to eat this meal with bread. If a person finds it difficult, he may be lenient.
Some have the custom to dip the Hamotzie bread in honey.
Unlike the Seudah HaMafseket on Erev Tisha B’Av, at this meal one may eat as many foods as desired (except for foods prohibited, as listed below), and Zimmun is done as usual at Birkas Hamazon.
At the Seudas HaMafsekes one should eat light, easily digestible foods in order to prevent over-satiation that could lead to daven with pride. This applies to women as well. Therefore, one eats poultry at this meal but not beef, as it is harder to digest.
During this meal, the men do not eat foods that could cause extra warmth to the body. Included are, eggs, garlic, hot cheese or milk (some refrain also from cold milk or cheese). One also refrains from drinking fine old wine. Fish should also not be eaten at this meal; though some allow cold fish (עי' מט"א ואלף המגן סי' תרח) .
Milk mixed in coffee in other drinks is allowed.
One should refrain from eating sesame seeds since it could cause phlegm later in the evening and disturb the davening. The sesame on Challos or as a coating on schnitzel are not included in this concern.

Laws related to Birkas Hamazon

Strictly speaking, one may continue to eat and drink after Birkas Hamazon. So too, Melachah may be performed. However, some hold that reciting Birkas Hamazon constitutes accepting the fast, making the aforementioned activities forbidden. Therefore, it is correct to explicitly stipulate (either verbally or in thought) that one is not accepting the fast with Birkas Hamazon.

Tosefes Yom HaKippurim

It is a Torah obligation to add MeChol Al Hakodesh. This means that one must begin the fast whilst it is still day (before sunset 'Shekiyah'), and refrain from all the activities forbidden on Yom Kippur.

Candle Lighting

On Erev Yom Kippur there are five motives that require candles to be lit, as will be explained.
[A] Yom Kippur candles – Like every Erev Shabbos and Yom Tov, so too on Erev Yom Kippur candles should be lit (though, this obligation arises out of Minhag). The Bracha “Lehadlik Ner Shel Yom HaKippurim” is recited.
Some women say also the Bracha of Shehecheyanu when lighting. Others say it later together with the congregation after Kol Nidrei in Shul. A woman who has no fixed custom, should wait and say it with the congregation in Shul and not when lighting at home. If Shehecheyanu was said at home, care must be taken not to repeat it in Shul after Kol Nidrei.
Since one must derive benefit from the Yom Tov candles, they must be lit in a room that will be used on Yom Kippur. (This can be in a different room other than where one usually dines and lights the Shabbos candles, since there is no Seudah on Yom Kippur). It is appropriate to turn on electric lights together with the candles [as it is proper to do every Shabbos if the candles are not lit in the dining room]. The correct procedure is as follows: darken the room completely, then turn on the electricity and without speaking, light the candles and say the Bracha. The Bracha then covers both the candles and the electricity.
For Yeshiva Bocherim: during the year, they rely on lighting in the dining room, but on Yom Kippur, since they do not use the dining room, they should light candles in their rooms (with the Yeshiva administration’s consent. It suffices for everyone to participate by lifting the candles before the lighting and acquiring a part in them. One Bachur then lights them with a Bracha). First darken the room, then turn on the lights together with the candles, as above. If the Yeshiva does not allow candles in rooms, one can light the electricity in the room with a Bracha.
[B] Ner Neshama - Those whose father or mother have passed away should light a Ner Neshama for their merit on Erev Yom Kippur. One candle suffices for both parents.
[C] Ner Habori [Ner HaChaim]- Every married man of Bnei Ashkenaz should light a candle (in addition to the Yom Kippur candles) that will burn until the end of Yom Kippur. If the candle went out during Yom Kippur, some are particular to relight it after Yom Tov, even though according to the strict Halacha it is not required.
[D] Havdalah candle [Ner SheShovas] - An additional, 25-hour candle, should be lit, in order to use it for the Bracha of 'Borei Me'orei Ha'eish' at Havdalah on Motzei Yom Kippur. The reason for this candle is to differentiate Yom Kippur (in which transferring a flame to light another candle is forbidden as on Shabbos) from any other Yom Tov (in which it is allowed).
Even though technically one could recite the Bracha on the Ner Neshama or the Ner Habori, nevertheless, since they are lit for honor and not for illumination, a separate candle is needed. See below #119 regarding one who did not prepare that candle.
[E] Bedroom candle - Every married couple of Bnei Ashkenaz should light a candle in their bedroom [if fire hazard is a concern, an electric night-light suffices]. However, if either the Ner Habori or the Ner Sheshovas is lit in their room, no other candle is necessary.
In practice: every married person of Bnei Ashkenaz lights three types of candles – Yom Kippur candles, Ner Habori, and Ner Sheshovas [one of them in the bedroom], and if missing a parent, also a Ner Neshama.
Bnei Sepharad only light candles A, B, D.
Since by lighting candles the woman accepts all prohibitions of Yom Kippur, therefore she should remove her shoes before lighting. [Sephardic women who do not consider the lighting as accepting the sanctity of Yom Kippuror or Shabbos do not need to be particular about this].
In a case of need (for example, if she wishes to drive to Shul), she may stipulate before lighting that she does not accept the sanctity of Yom Kippur, provided that she lights within forty minutes before Sheki'a (sunset). If she does so, she should not recite Shehecheyanu at lighting (עי' שו"ת פרי יצחק ח"ב סי' ט) but only in Shul. If she did recite Shehecheyanu, it is forbidden for her to drive.

Halachos of Yom Kippur

Blessing the Children

Many fathers have the custom to bless their sons and daughters (the Nusach can be found in the Machzor) before going to Shul for Kol Nidrei.

Wearing the Tallis and Kittel

One wears a Tallis on the eve of Yom Kippur. The Tallis should be donned whilst still day in order to recite the Bracha over it.
Ashkenazim [and some Sephardim] have the custom of wearing a Kittel on Yom Kippur.
In one's first year of marriage there are various Minhagim regarding wearing the Kittel.
One should not enter a bathroom wearing a Kittel.

Clothing and Jewelry

One should not wear extravagant, expensive clothing on Yom Kippur.
Women should not wear jewelry that they normally adorn themselves with on Shabbos and Yom Tov, out of awe of the Day of Judgment (מט"א סי' תרי ס"ט, משנ"ב ס"ק טז) . Even men who are accustomed to wear a watch as a special adornment for Shabbos and Yom Tov should not wear it on Yom Kippur. Regarding cufflinks worn on Shabbos and Yom Tov: although they are considered adornments, it may be permitted since they serve as part of the garment.
Women may wear their regular plain weekday jewelry, even those made from gold (עי' רעק"א סי' תרי, ומט"א שם סע' יא) .

Prohibition of Melachah

Any Melachah forbidden on Shabbos is likewise forbidden on Yom Kippur. [The only difference is that on Shabbos the cardinal punishment for intentional violation is Sekila (stoned by Beis Din), whereas on Yom Kippur the punishment is Kareis.]

Prohibition of Washing

On Yom Kippur it is forbidden to wash, whether with hot or cold water, and even to dip one's finger in water is forbidden.
Washing children: The custom is not to wash children, even those who are usually bathed daily. If they become dirty, only the soiled area may be washed.
Upon awakening in the morning, the hands are washed (Negel Vasser) only until the knuckles [knuckles included, and since it is difficult to be accurate, there is no prohibition if a little water spills beyond the knuckles (see יוסף אומץ סי' תתר"ג). One may wash as accustomed during the year, either 6 or 8 times.
Washing one’s face on Yom Kippur is forbidden, as is rinsing the eyes. If there is mucus or dirt, one may moisten one’s finger to remove it.
Rinsing out the mouth is forbidden, even if this causes great discomfort. However, after vomiting one may wash away the residue.
There is a dispute in the Poskim (רע"א ופר"מ) regarding washing hands for someone who merely entered the bathroom (e.g. to fetch tissues) - the final decision of the Biur Halacha (סי' תרי"ג) is that he should just rub his hands (on a garment or the side of a table etc.) but not wash them. [If he feels uneasy and his concentration is disturbed, he may wash up to the knuckles in order to regain his peace of mind.]
If he used the bathroom and wiped himself or his fingers came in contact with some urine, he should afterwards wash his hands until the knuckles since this is included in washing off dirt. If he did not wipe himself nor touch any urine and is now about to continue davening, he washes his hands as above. However, on the eve of Yom Kippur after Ma'ariv, there is a discussion in the Poskim if he may wash even though he finished davening since Asher Yatzar is to be recited. The correct practice is to wipe oneself or touch a drop of urine thereby “creating” a valid need to wash the hands (up to and including the knuckles).
Even though throughout the year one washes one’s hands prior to davening, on Yom Kippur this is not done.
Washing for medical purposes is permitted. Therefore, someone suffering from a severe headache that prevents him from functioning and feels that his place is in bed (this is classified as a 'Choleh She'ein Bo Sakanah), may wash with cold water if it will relieve his condition.
A doctor may wash his hands before and after treating a patient, as he does throughout the year.
Kohanim who ascend to Duchan wash the entire hand.
The sick and children who eats bread wash their hands as usual.

Prohibition of Anointing

On Yom Kippur it is forbidden to apply lotions or oils, even to part of the body, even if not for pleasure and enjoyment, and even it is done to help remove dirt.
Perfumes or deodorants are not to be applied on Yom Kippur. However, one may apply them before Yom Kippur.
Anointing for medical purposes is permitted. Therefore, someone who has a condition that categorizes him as a patient that on Shabbos and Yom Tov may take medication and apply medical lotion, may do so too on Yom Kippur. The lotion should be runny so as not to involve the Melachah of Memareyach (smoothening out).

Leather Shoes

It is forbidden to wear leather shoes on Yom Kippur.
Shoes made from other materials are permitted. Some maintain that even such shoes are only permitted if one can still feel the hardness of the ground. Some are stringent and wear only socks.
One should educate the children from a young age (2 or 3 years old) not to wear leather shoes on Yom Kippur. However, if the child needs to go outdoors and only has leather shoes, he may wear them.
One cannot rebuke those who are lenient and wear non-leather footwear that are extremely comfortable and suitable for walking outdoors. However, it is preferable not to do so.

Marital Relations

On Yom Kippur marital relations are forbidden. In addition, all the rules of Harchakos (distancing between husband and wife) are to be applied the entire Yom Kippur as if she were to be in her Niddah status.

The Tefillos on Yom Kippur

One hundred Brachos and the Bracha on Besamim

The total number of Brachos recited in the Tefillos on Yom Kippur reach only 68 (the number varies slightly, depending on one's custom). Those who intend to listen attentively to the Brachos of those called up to the Torah and the Maftir (both during Shacharis and Mincha) and answer Amein, they gain an additional 29 Brachos (according to Ashkenazic custom). Thus, they are lacking 3 Brachos in order to complete the one hundred Brachos which one must recite every day. The Mishnah Berurah (סי' מו ס"ק יד) writes that one could also fulfill this requirement by hearing the Chazan's repetition of the Shmona Esrei.
The completion of the one hundred Brachos is achieved when adding the Bracha of Asher Yotzar and the Bracha recited over Besamim. One must take care not to recite an unnecessary Bracha on the Besamim, as will be explained.
One who recited a blessing over Besamim may not recite it again until several hours have passed, since a diversion of attention is required.
If the Bracha on the Besamim was recited whilst in Shul, if he later left the building no new Bracha needs to be recited upon returning (unless he diverted his mind from smelling them again). However, he may recite a Bracha over a different type of Besamim.
Viddui
One must stand when reciting the Viddui (confession), and should not lean on a stender, table, or the like, in such a way that if it were to be removed he would fall. [Therefore, although it is praiseworthy to bow and bend as one does in Modim, one must be careful not to lean, as explained above] (סי' תר"ז ס"ג).
One who has difficulty may be lenient, but at the very least, when reciting 'Aval Anachnu Va’avoseinu Chatanu' he must stand without leaning. The sick and elderly, for whom standing is difficult, may lean even while reciting 'Aval Anachnu Va’avoseinu Chatanu'. Those unable to stand at all may recite the Viddui while seated (כה"ח שם ס"ק כג, ועי' ברכ"י סי' קלא סק"ח) .
Personal Requests
One may add personal requests during the davening on Yom Kippur, even when it falls on Shabbos. It is also permitted at the end of the Mussaf prayer [even though it was not originally instituted for personal requests].

Praying in Private

Someone praying in private recites Tefillas Lachash as usual, including the Viddui (confessions) said at the end of the Shemoneh Esrei. There is no obligation to say the other Vidduim that the Tzibbur says with the Chazan (עי' שעה"צ סי' תרכ ס"ק ג) .
Regarding 'Kol Nidrei', Piyutim and the other Vidduim – these are not obligatory for individuals, but whoever wishes to recite them, may do so.
'Yud-Gimal Midos', and Piyutim that have in them the 'Yud Gimmel Middos', can be recited with Te'amim as if one is reading from the Torah.
'Yizkor' should be recited even in private. [Bnei Sepharad do not recite Yizkor even BeTzibbur].

Bowing Down on the Floor during Mussaf

When bowing down on the floor during Mussaf, one must place a separation between himself and the ground [this separation can be done with his Tallis]. The main concern is that his head should not be touching the ground. [Care must be taken not to dust off one's clothing after bowing down.]
One who uses sheets of computer paper [as a separation] must remove its Muktzeh status before Yom Kippur by designating it for this permitted purpose [their designation is effective even if it is for that day alone]. Afterwards, the paper should be discarded and not used for writing.

The Bracha on the Tallis at Mincha

A Bracha is not said upon donning the Tallis at Mincha, even if a few hours passed since the end of Mussaf. This applies also to someone who slept in the interval, since it is not considered a definite interruption of intention.

Halachos of the sick on Yom Kippur

Those Obligated and Exempt from Fasting

A Choleh Sheyesh Bo Sakanah [a sick person whose illness poses a danger to life] – to whom the fast would be damaging, or could cause his condition to deteriorate, may not fast. (In many cases, just drinking small amounts in intervals is sufficient)[1].
A person who feels faint - such as when he sees black before his eyes, or experiencing severe dizziness, or he feels so weak that he cannot get out of bed - must drink in Shiurim. After he regains strength, his continued practice depends on his condition.
A Choleh She'ein Bo Sakanah [a sick person whose illness does not pose danger to life] – since the fast will not endanger his life he must fast.

Children

Children up to the age of nine do not fast at all, and one may feed them directly [and even give them candies]. From the age of nine until the age of Bar/Bat Mitzvah, they should be trained to delay their regular meal-time for about an hour [e.g. a child accustomed to eat breakfast at ten o'clock, should eat only at 11 o'clock on Yom Kippur. A morning snack is not considered a regular meal].
Regarding the eve of Yom Kippur [for children above age nine] - if they feel a need to eat, they may do so.

Pregnant Women

If the pregnancy is a normal healthy pregnancy and the woman feels well, she must fast as usual. She should make sure to prepare herself before the fast by drinking 3- 4 liters of liquid in the 24 hours before Yom Kippur. During the fast she should try to rest as much as possible, and stay in an air-conditioned room. In many cases it is advisable for her to stay home and not exert herself by going to Shul.
A woman who is experiencing early contractions or labor pains, should drink in Shiurim. If that is insufficient, she must drink normally.
If she feels extreme weakness, dizziness, or sees black before her eyes, she is treated like anyone in that situation: she should drink in Shiurim, and if that is insufficient, she should drink more.
Nausea during pregnancy does not endanger the fetus, rather only causes discomfort. However, in cases of frequent or severe vomiting, or if she expels everything she eats, she must drink in Shiurim to prevent dehydration.
A woman with a hemoglobin level of less than 9, should not fast but rather eat and drink in Shiurim.
A woman who is having a complicated or high-risk pregnancy should speak to a Rav before Yom Kippur regarding her specific condition.
A husband must assist his wife (e.g. to take care of the children), even if it causes him to miss Tefila BeTzibbur.

Nursing mothers

A nursing mother must fast on Yom Kippur. She should prepare herself for the fast by drinking large amounts of grape juice in the two days before Yom Kippur. If possible, she should pump out milk before the fast in order to nurse less and preserve the fluid on Yom Kippur. It is also recommended to drink a large amount of grape juice immediately after the fast to replenish her milk supply.
An infant who takes well expressed milk, his mother should prepare enough supply before the fast. If there is not enough expressed milk, or if the baby refuses the bottle and nurses only directly, but the mother does not have sufficient milk (and the infant eats no other foods), since the mother's fasting could endanger the infant – she should drink grape juice in Shiurim at intervals of four minutes. If that is insufficient, she should drink normally [generally drinking suffices without eating].

Women after Birth

A woman within 3 days of childbirth [i.e. she gave birth on or after the 8^thof Tishrei], does not fast at all. Even if she feels that she can fast, she is still given small amounts at intervals (Shiurim).
According to the Shulchan Aruch, the status of a woman who gave birth on the seventh of Tishrei is that of a woman having given birth within seven days, see details in the next paragraph. However, the Mishnah Berurah rules that until three entire days (72 hours) have passed from the time of birth, her status is like that of a woman within three days, and does not fast as stated in the previous paragraph.
A woman who has given birth from the fourth of Tishrei onwards should eat and drink in Shiurim. If she believes that she can fast and her doctor has confirmed this, she must fast. If it is not certain that she can fast, she eats and drinks in Shiurim.
A woman who gave birth on the third of Tishrei: according to the Shulchan Aruch she must fast. According to the Mishnah Berurah she eats and drinks in Shiurim until she reaches the hour of the birth a week beforehand, and from that time onwards she should fast normally. This is the Halacha to be followed.
A woman who gave birth before the 3^rd of Tishrei, since seven full days have passed from birth, she is like any other woman and must fast. If she is nursing, see above #90.

Taking Medication

A Choleh Sheyesh Bo Sakanah, meaning that refraining from medication would pose a risk to his life - takes medications as usual.
A Choleh She'ein Bo Sakanah (someone who is bedridden or suffers from illness effecting the whole body [thus unable to function], though not life-threatening), may take tasteless medications. If he cannot swallow them without water, some authorities permit embittering the water [with salt or several unsweetened tea-bags] so he can swallow the pill with bitter water. Some permit swallowing it by gathering saliva.
One who merely suffers minor discomforts, not classified even as a “Choleh She'ein Bo Sakanah” may not take medication at all, even without water, just as it is prohibited on every other Shabbos.

Eating and Drinking in Shiurim

Introduction

The Torah prohibits to eat or drink even the smallest amount on Yom Kippur. However, the severe punishment of Kareis for intentional violation applies only to one who eats the amount of כותבת הגסה or drinks a Melo Lugmov (a cheekfull). One who consumes less than this has nevertheless transgressed a Torah prohibition but is not liable to Kareis.
Accordingly, it is ruled that a sick person for whom it is sufficient to eat or drink less than these amounts must consume less than a full Shiur. Therefore, if a person suspects that by going to Shul he will need to eat or drink more [even if still less than a full Shiur each time], it is preferable for him to remain at home and rest. Likewise, it is preferable that a husband should stay home to assist his wife, if this will enable her minimize the amount she will need to eat.

How to eat and drink in Shiurim

The Shiurim: For solid food, the measure of less than a Koseves Haggasah is 30 cubic centimeters (cc), the volume of a standard matchbox. This measurement is by volume, not by weight. For liquids, the measure of less than a cheekful is 40 milliliters (ml).
Even on Yom Kippur, one may measure food or drink to determine if it is below the required measure (just as measuring is permitted for medical or Mitzvah purposes).
The intervals between eating and drinking sessions: Since one must eat and drink less than the prescribed amounts, there must also be an interval between each eating and each drinking session. This interval is the time known as "כדי אכילת פרס", which is according to the stringent opinion nine minutes.
In practice: One should eat less than the measure (i.e., 30 cc), then wait nine minutes, then eat another portion less than the measure, and so on. Likewise for drinking: one must drink less than the measure (i.e., 40 ml), then wait nine minutes and then drink again less than the measure, and so forth.
If a rabbinic authority has instructed a patient to wait less than this interval between eating and drinking sessions, he may rely on the lenient opinion and shorten the wait to four minutes, or, if necessary, even two minutes. In great need, he may drink the required amount in several sips (not in one gulp).
Eating or drinking slowly: The above waiting-time between sessions does not mean that one must count nine minutes from the end of the first eating until the next. Rather, it applies to one who eats the Halachic measure in a normal manner (which usually takes only a very short time). However, if a person eats or drinks very slowly, he does not need to specifically wait nine minutes after one eating session to the next; rather, he can eat the permitted amount within a span of nine minutes, and then again eat the same amount over the next nine minutes, and so on.
No need to wait between eating and drinking: The interval requirement applies only between eating and eating, and between drinking and drinking. Between eating and drinking, no interval is required; one may eat and then immediately drink.
All types of beverages are permitted: A patient permitted to drink is not restricted to water alone, but may also drink sweetened beverages. [Sometimes they are preferable, as they provide more energy and may enable him to suffice with less drinking. Therefore, it is often advisable to opt for nourishing liquids, such as blended vegetable soup, and the like].
Examples of foods less than the prescribed measure that are permitted for a sick person: a quarter of a slice of regular sliced bread, one average-sized biscuit is certainly less than the measure. Likewise, ten mini salted pretzels of the Beigel & Beigel brand in 400-gram packages.
It is recommended not to eat bread or Challah, since their many air pockets increase their volume, thereby reducing the actual amount that one can eat. It is preferable to choose foods with less volume, which allow for larger amounts to be consumed within the permitted quantity.
Medical consultation: Any sick person who needs to eat or drink must consult a doctor regarding the total amount necessary for him over the course of the day, and then divide this into minimal portions (Shiurim). He must not eat or drink more than necessary. For most Choleh Sheyesh Bo Sakanah, it suffices to drink measured quantities totaling one liter of fluids. Some patients may require up to one and a half liters, but usually there is no need for food, and therefore they may not eat at all, not even in measured portions.
Example of dividing drinking into Shiurim: A patient requiring three liters of fluid over the day, should leave 1.5 liters of his daily requirement for after the fast, and the remaining 1.5 liters he should drink in measured portions throughout Yom Kippur. Based on what was explained, that one may drink 40 ml approximately every ten minutes, this amounts to about a quarter of a liter per hour, half a liter in two hours, and one liter in four hours. In this way, the required fluid intake can be spread out over the day.

Kiddush, Netilas Yadayim and Bracha Acharona

A sick person or a child who eats on Yom Kippur does not make Kiddush or Lechem Mishnah. He recites 'Ya'eleh Veyavo' at Birkas Hamazon, although if he omitted it he does not repeat the Birkas Hamazon (since there are opinions that 'Ya'eleh Veyavo' is not recited).
A sick person or a minor who eats bread on Yom Kippur washes his hands as usual throughout the year, i.e. the complete hand.
A sick person who eats bread on Yom Kippur less that a full Shiur each session, as explained above, washes his hand without saying the Bracha of 'Al Netilas Yedayim'.
Since the Shiur of solids is considered by some to be a Kezayis, if one would usually say a Bracha Acharona on this size [totaling a volume of 30 cc, the size of a matchbox], he should recite it at the conclusion of his series of measured eating sessions. However, if he follows the stricter opinion requiring a larger measure in order to recite a Bracha Achrona, then he should not recite a Bracha Achrona on Yom Kippur.
For drinking in Shiurim: Since he drinks less than a Revi'is each time, he recites only the initial Bracha, but no Brach Achrona.
The fore-Bracha for both eating and drinking in Shiurim remains valid [and does not require repetition] as long as the person has not diverted his mind from continuing to eat or drink.

Motzei Yom Kippur

Washing hands on Motzei Yom Kippur - Since the hands were not washed until the wrist upon waking up on Yom Kippur morning (rather just till the knuckles), some wash their hands on Motzei Yom Kippur until the wrist as normally done in the morning for Netilas Yadayim.
Some hold that after reciting Havdalah in the Amidah, or after saying 'Baruch Hamavdil' on Motzei Yom Kippur, it is permissible to drink water.

Havdalah

The order of Havdalah on Motzei Yom Kippur: Havdalah is recited over a cup of wine, beginning with the Bracha of Borei Pri HaGofen, followed by Borei Me’orei HaEsh, and then the Bracha of HaMavdil.
The Bracha of 'Me'orei Ha'eish' is recited only over a Ner Sheshovas - a candle lit before Yom Kippur and remained burning throughout the day.
Although we usually use at least two wicks for Havdalah (אבוקה), in this instance many use the Ner Sheshovas even if it has just one wick. (כן נראה סתימת הדברים בסי' תרכ"ד, ואמנם בא"א לגאון מבוטשאטש שם, ובצל"ח ברכות נג: פשיטא להו שאף בהבדלה זו יש מצוה מן המובחר באבוקה, מ"מ נראה שעדיף לברך על נר ששבת יחידי, מאשר לברך על אבוקה שהודלקה מנר ששבת).
One who does not have a Ner Sheshovas, whether he forgot to prepare it or it was extinguished, he should not recite this Bracha. If possible, he should obtain such a flame from a neighbor (סי' רחצ ס"א).
The Ner Habori or Ner Neshama cannot be used for Havdalah, for these candles are lit for honor, not for illumination. If such candles are combined with another candle that was just lit, the matter requires consideration. However, if when lighting such candles on Erev Yom Kippur, one had in mind that they might also be used for the Bracha of Borei Me’orei Ha’esh, then certainly it is effective to combine them with a candle that was lit now.
The Rem"a (סימן תרכ"ד ס"ה) writes that on Motzei Yom Kippur we eat and rejoice, for it is somewhat like a Yom Tov. The Sha'ar Hatzion(סימן תרכ"ג ס"ק ט"ז) cites the custom that on Motzei Yom Kippur people greet each other with 'Gut Yom Tov'.
The Mishnah Berurah ((סימן תרכ"ד ס"ק י"ד writes that on the day after Yom Kippur one should rise early to go to Shul, so that it should not appear that we humbled ourselves before Him only at the time when we needed to plead for mercy in our judgment, rather we attempt to make changes in our everyday life.

Building the Sukkah

It is a Mitzvah to start building the Sukkah on Motzei Yom Kippur. Even beginning with just a small part of the construction suffices, and the next day one should complete it [if possible].
Building the sukkah on Erev Shabbos: Care should be taken not to work
on building the Sukkah after midday on Erev Shabbos. However, one who is lenient to build until the time of Mincha Ketanah (about two and a half hours before sunset) has authorities to rely upon (עי' משנ"ב סי' תרכ"ה, וסי' רנ"א). The same rule applies to making Sukkah decorations, unless it is a temporary, brief activity, which is permitted.
Schach is often insect infested. In order to prevent the insects from falling into the food during meals, it should be shaken before use while held upright over a white surface, and beaten strongly to check whether insects or excessive sawdust fall from it. If no infestation is found, the Schach may be used without concern; if infestation is found, the Schach must be cleaned.
In cleaning Schach, there are differences between fresh (green) Schach and dry branches, and also there are several types of insects that can found- Lyctus beetles [dark brown insects about 3 mm long; usually found in Schach with winding tunnels, leaving much sawdust beneath the thin bark of the canes], or booklice [tiny insects about 1 mm long, cream-gray in color]. For instructions on how to clean and spray infested Schach, please listen to extension 217 on the Beis Hora’ah hotline.
One who has only infested Schach and has no possibility to replace it, some authorities allow spreading an attractive nylon sheet [such as one made for decorations, etc.] beneath the Schach. However, if the nylon is not decorative - for example, if one spreads a regular plain plastic tablecloth - although the Sukkah may thereby be rendered valid, nevertheless one should not recite the Bracha of “Leishev Basukkah” in such a Sukka

[1] The following are some illnesses for which those suffering from them must consult both a Halachic authority and a physician regarding how they should conduct themselves on Yom Kippur: severe heart failure, atrial fibrillation following a neurological event, severe asthma patients treated with steroids, post heart attack, pulmonary embolism, angina pectoris, persistent diarrhea and vomiting with a risk of dehydration, bypass surgery, cancer patients (including those undergoing preventative treatments), erysipelas with fever, throat infection, angina with a fever of 38°C, epilepsy with recent seizures, after a stroke, Parkinson’s disease, active mononucleosis [until liver function returns to normal], jaundice, certain mental illnesses, and more…

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