Erev Yom Kippur
Kapparos
The preferred time for Kapparos is on Erev Yom Kippur. If necessary one can do it any time earlier during Aseres Yemei Teshuvah.
The custom is to take a chicken for Kapparos. If this is not feasible, money can be used.
There are two customs amongst those who use a chicken. Some do as stated in the Arizal that each family member takes his/her own chicken (a male uses a rooster, and a female uses a hen). Others have the custom to do Kapparos for several people together and use one rooster for all the males and one hen for all the females of the family. However, the same chicken should not be used more than once.
When using money for Kapparos there is no specific figure mentioned in the Poskim. Some who do Kapparos for the whole family together take the amount equivalent to the value of a chicken (approx. 30 NIS). Others take 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.
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 to use for Kapparos, his parents can do it for him. They should mention his name and say "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 take also a rooster in case the child will be 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 and one rooster.
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.
She says the wording in the plural (“this is ‘our’ exchange”).
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 begins already on the eve of Erev Yom Kippur, however the general conclusion of the Poskim is that the Mitzvah applies only during the day.
Even those who are sick and must eat on Yom Kippur, they too have a Mitzvah to eat on Erev Yom Kippur.
There are those who refrain 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 milk products in the morning. Coffee with milk is not included in the above-mentioned restrictions.
It is a Mitzvah to eat fish on Erev Yom Kippur. This should be prior to the Seudah Hamafsekes. Some eat Kreplach (meat enclosed in a cooked pastry) on Erev Yom Kippur.
Going to 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 to go is between Chatzos and davening Minchah. One should try not to go prior to one hour before Chatzos. If no other option is available he can go anytime from Alos Hashachar.
One davens Minchah wearing Shabbos garments after having gone to the Mikvah. One should daven early in the day to ensure that there will remain ample time for the Seudah Hamafsekes.
A Yeshivah Bachur who davens Minchah with his Yeshivah and was unable to immerse beforehand, should go to the Mikvah after Minchah.
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, it is not essential.
Light, easily digestible foods should be eaten to prevent over satiation that could lead to daven with pride.
Some dip in honey the piece of bread on which Hamotzie was recited.
Poultry is eaten at this meal, but not beef.
Hot fish should not be eaten at this meal. Some allow cold fish.
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 strong old wine.
Milk in a coffee and the like, is permitted.
One should refrain from eating sesame seeds since it could cause phlegm later in the evening and disturb the davening. The sesame on the Challos or on the coating of pieces of schnitzel are not included in this concern.
Laws related to Bircas Hamazon
Strictly speaking, one may continue to eat and drink after Bircas Hamazon. So too, Melachah may be performed. However, some are of the opinion that Bircas Hamazon is a form of accepting the fast and the aforementioned activities are forbidden. Therefore, it is correct to make a condition (either verbal or having in mind) that he is not accepting the fast with Bircas Hamazon.
Tosefes Yom HaKippurim
It is a Torah obligation to add Mey’chol al Hakodesh. This means that one must begin the fast whilst it is still day and refrain before sunset (Shekiyah) from all the activities forbidden on Yom Kippur.
Candle lighting
On Erev Yom Kippur there are five scenarios that require candles to be lit, as will be explained.
[A] Just as lights are kindles every Erev Shabbos and Yom Tov, so too candles are lit in honor of Yom Kippur. [Though, this obligation arises out of Minhag]. The Bracha “Lehadlik Ner Shel Yom HaKippurim” is recited. However, this year, that Yom Kippur falls on Shabbos, it is not only a custom but an obligation, and the Bracha “Lehadlik Ner Shel Shabbos Ve'shel Yom HaKippurim” is recited. Some Bnei Sepharad say “Lehadlik Ner Shel Shabbos Ve'Yom HaKippurim” (see Ben Ish Chai Year 1 Vayeilech #9).
Some women say also the Bracha of Shehecheyanu when lighting. Others wait until after Kol Nidrei and say it together with the congregation in Shul. A woman who has no fixed custom, should wait and say it with everyone else in Shul.
One who says Shehecheyanu when lighting candles must first remove leather shoes. 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 may be a different room than where one usually dines and lights there the Shabbos candles, since there is no Seudah on Yom Kippur).
[B] Someone who has lost a parent should light a Ner Neshama for their merit. One candle is enough for several Niftarim. Therefore, someone orphaned from both parents, or for a couple who have both lost parents can suffice with one Ner Neshama.
[C] Every married man of Bnei Ashkenaz should light a candle in addition to the Yom Kippur candles. This candle is called Ner Habori or the Ner Hachaim. If this candle went out during Yom Kippur, some are particular to relight it after Yom Tov. Nevertheless, according to the strict Halacha it is not necessary to do so.
[D] An additional, 25-hour candle, should be lit. This candle is called the Ner Sheshovas and should be used for Havdalah on Motzei Yom Kippur. The reason for this light is to demonstrate that Yom Kippur is more stringent than a regular Yom Tov and transferring a flame to light another candle is forbidden as on Shabbos. When Yom Kippur falls on Shabbos, although the Bracha 'Me’orei Ha’eish' can be said over a newly lit flame as on a regular Motzei Shabbos, nevertheless the custom is to use a Ner Sheshovas.
[E] Every married couple of Bnei Ashkenaz should light a candle in their bedroom [in case of risk of fire, one can light a small electrical bulb]. However, if either the Ner Habori or the Ner Sheshovas is lit in their room, no other candle is necessary.
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
The Tallis and the Kittel are worn during all the Tefillos of Yom Kippur. The Tallis should be put on whilst still day in order to be able to recite the Bracha.
There are various Minhagim regarding whether someone in his first year of marriage wears a Kittel or not.
The Kittel should be taken off before entering the bathroom.
Clothing and jewelry
One should not wear fancy, expensive clothing on Yom Kippur.
Due to fear of the judgement, women should not wear the jewelry that they usually wear on Shabbos and Yom Tov. They may wear their regular plain weekday jewelry.
Prohibition of Melachah
Any Melachah forbidden on Shabbos is likewise forbidden on Yom Kippur. (The only difference is that one who intentionally does a Melachah on Shabbos, the cardinal punishment 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 even a small part of the body (even just one finger). There is no difference if hot or cold water is being used.
Upon awakening in the morning, the hands are washed (Negel Vasser) only until the knuckles (knuckles included). It is difficult to accurately do so, and if in the process the water goes a little beyond the knuckles no Issur has been transgressed (see יוסף אומץ סי' תתרג).
One may wash as he is accustomed during the year, either 6 or 8 times.
It is forbidden to wash one’s face or eyes on Yom Kippur. If there is mucus or dirt, one may dampen 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 regarding washing hands for someone who merely entered the bathroom (e.g. to fetch tissues) - the final decision of the Biur Halacha 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 Arvis, 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 reasons is permitted. Therefore, if someone has a strong headache that prevents him from functioning and he feels that his place is in bed (this is classified as a 'Choleh She'ein Bo Sakanah), he may wash with cold water if this will relieve his condition.
A doctor may wash his hands before and after treating a patient as done throughout the year.
Kohanim going up to Duchan wash the entire hand.
Similarly, children and people who are sick and must eat bread, wash the entire hand.
Rubbing in lotion
On Yom Kippur it is forbidden to apply lotions or oils, even to just a small area of the body. This is so even if it is not being done for enjoyment or it is just being done to help remove dirt.
Perfumes or deodorants are not to be applied on Yom Kippur. However, one may apply them before Yom Kippur.
Applying lotions for medical reasons is permitted. Therefore, someone who has a condition that categorizes him as a patient who may take medication and apply lotions on Shabbos and Yom Tov, 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 are stringent and only wear the permitted type of shoe if it is soft enough that the wearer feels himself walking on the hard 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. If the child needs to go outdoors and he has nothing other than his leather shoes, he may wear them.
One cannot rebuke those who are lenient and wear non-leather shoes 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 (more or less, depending on various customs). Those who have intention to be Yotzei when hearing the Brachos of those called to the Torah and the Maftir (both during Shacharis and Minchah) and answer Amein, they have an additional 29 Brachos (this is according to the custom of Bnei Ashkenaz). If so, he is lacking 3 Brachos to complete a hundred Brachos which one must recite every day. The Mishnah Berurah writes that one could add Brachos to the list if he hears the Chazan repeating the Shmona Esrei.
The Bracha of Asher Yatzar can be included, and so too the Bracha recited over Besamim. One must take care not to bless unnecessarily on the Besamim. A second Bracha can be recited only if quite some time has elapsed and he has diverted his mind from smelling again the Besamim after the previous time.
If the Bracha on the Besamim was recited in Shul, no new Bracha needs to be recited if he left the building and later returned (unless he diverted his mind from smelling them again). If he wishes to smell a different type of Besamim, he can recite a second Bracha.
Personal requests
One may add personal requests during the davening on Yom Kippur, even when it falls on Shabbos.
Praying in private
Someone praying in private should say 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.
Regarding 'Kol Nidrei', Piyutim and the other Vidduim - there is no obligation for an individual to recite them, but whoever wishes may do so.
'Yud-Gimal Midos', and Piyutim that contain 'Yud-Gimal Midos', 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 in Be'tzibbur.
Bowing down on the floor during Mussaf
When bowing down on the floor during Mussaf, one must make sure that something is placed to interpose between himself and the ground. He may use his Tallis for this. The most important point to keep in mind is that his head should not be touching the ground.
One who uses writing paper for this purpose must remove its Muktzeh status before Yom Kippur by designating it and deciding that it will be used for this permitted purpose. The designation is effective even though this use is just for one day. Afterwards the paper should be discarded and not used for writing.
The Bracha on the Tallis at Minchah
A Bracha is not said upon donning the Tallis at Minchah, even if a few hours passed since the end of Mussaf. This applies also to someone who slept in the interval, since it is unclear if it is considered that he diverted his mind from wearing it.
Halachos of the sick on Yom Kippur
Who is exempt from fasting
A Choleh She'yesh Bo Sakanah – 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).
A Choleh She'ein Bo Sakanah – since the fast will not endanger his life he must fast.
Young children
Children up to the age of nine do not fast at all, and may even be fed. From the age of nine until the age of Bar Mitzvah, they should be trained to delay their regular meal for about an hour [e.g. a child who usually eats breakfast at ten o'clock, should eat only at 11 o'clock. A morning snack is not considered a regular meal].
Regarding the eve of Yom Kippur - if children feel the 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 having early contractions should drink Shiurim. If this is not sufficient, she must drink like normal.
A woman (or anyone else) who feels extremely weak and dizzy that it is difficult to stand, should drink Shiurim.
Nausea in pregnancy is not dangerous for the baby. However, a woman who often vomits must drink Shiurim to prevent dehydration.
A woman with a hemoglobin level of less than 9 should not fast, but rather eat and drink 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 should help out his wife, even if this means that he must daven at home.
Nursing mothers
A nursing mother must fast on Yom Kippur. She should prepare herself well in the 2 days before the fast by drinking a lot of grape juice. Those who can, should express milk before the fast in order to preserve their fluid on Yom Kippur and make the fasting easier. When the fast is over it is advisable that they should drink a lot of grape juice to replenish the milk supply.
A woman with a nursing baby should be sure to prepare enough expressed milk to last the baby through Yom Kippur.
A woman with a baby who does not drink from a bottle, or has run out of expressed milk, and the only food source for the baby is to nurse from his mother, if she does not have enough milk (which could pose a danger for the baby) should drink Shiurim of a beverage that gives energy (such as grape juice) at intervals of 4 minutes apart. If this is not sufficient, she should drink as usual. (Generally it is sufficient to drink and there is no need to eat.)
Women after birth
A woman who has given birth within 3 days before Yom Kippur, does not fast. If she wishes to fast, she should eat small amounts at intervals (Shiurim). See below, #93 onwards.
According to the Shulchan Aruch, a woman who gave birth on the seventh of Tishrei is considered as having given birth within seven days. Her ruling is explained below #87. However, the Mishnah Berurah rules that until three entire days have passed [72 hours], that is three full days until the same time that she then gave birth, she is considered as having given birth within three days and does not fast, as explained in the previous paragraph.
A woman who has given birth from the fourth of Tishrei onwards should eat and drink Shiurim. If she believes that she can fast and her doctor has confirmed this, she must fast. If she is unsure, she should eat and drink 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 Shiurim until she reaches the hour of the birth a week beforehand, and from that hour onwards she should fast normally. This is the Halacha to be followed.
A woman who gave birth before the 3rd of Tishrei must fast like all other women.
Taking medication
A Choleh She'yesh Bo Sakanah, must take his medication as usual.
A Choleh She'ein Bo Sakanah (someone who feels that he should be in bed, or he cannot function without taking medication but there is no danger to life), may take non-flavored medicine. If he cannot swallow the pill without water, there is a lenient opinion to embitter the water [with salt or some tea-bags] and to take the medicines with the bitter water.
One who has a pain that is not severe enough to come under the category of Choleh She'ein Bo Sakanah, may not take any medication on Yom Kippur (as is the Halacha on Shabbos), even without water.
Eating and drinking Shiurim
The Torah prohibits even a small amount of eating or drinking on Yom Kippur (חצי שיעור אסור מן התורה)).
One who eats more than the amount of כותבת הגסה (see below #101, 102) is liable for the severe punishment of Kareis (if done on purpose), or Chatos (if done by mistake). Therefore, someone who may not fast should try to eat less than this amount if possible.
Someone who has reason to suspect that by going to Shul he will have to eat and drink more than needed if he were to stay at home, should rather stay at home to rest. It is also recommended for the husband to stay at home to help his wife, if by doing so she will require less food or drink intake.
One who eats in Shiurim should wait 9 minutes (the stringent time for 'Achilas Pras') between each Shiur.
A Choleh who is unable to wait 9 minutes between Shiurim may rely on the opinion of Kedei Achilas Pras being 4 minutes. If absolutely necessary the opinion of just waiting just 2 minutes can be relied upon. In all cases a Rav must be consulted after the doctor has said his opinion.
Even someone who eats very slowly and it takes him more than 9 minutes to eat a Shiur, does not need to wait 9 minutes until the next Shiur. However, he should still wait a bit to ensure never to eat more than the amount of כותבת הגסה.
The measurement of the Shiurim is based on size, not weight.
Therefore, it is preferable not to eat small portions of bread/ Challah because they lack density. Crackers or pretzels are a better option.
The Shiur for solids that may be eaten in one session is 30cm3- the size of a small matchbox (including the box).
The Shiur for liquids is 40 cc.
Even though measuring is usually forbidden on Yom Kippur as on Shabbos, nevertheless one may measure Shiurim on Yom Kippur since it is for Refuah which is a Mitzvah.
Kiddush, Netilas Yadayim and Bracha Acharona
- Someone who must eat on Yom Kippur (either a child or sick person) does not make Kiddush or Lechem Mishnah [even if Yom Kippur falls on Shabbos ( משנ"ב סי' תרי"ח ס"ק כ"ט ושעה"צ שם)]. He recites 'Ya'eleh Ve'yavo' at Bircas Hamazon [and if Yom Kippur falls on Shabbos, also Retzei] although if he omitted it he does not repeat the Bircas Hamazon (since there are opinions that 'Ya'eleh Ve'yavo' and 'Retzei' is not recited).
Washing for bread on Yom Kippur is as usual throughout the year, i.e. one washes the complete hand.
One who is eats just small amounts of bread during each session, should wash without saying the Bracha of 'Al Netilas Yedayim'.
Since the Shiur of solid is considered by some to be a Kezayis, if one would usually say a Bracha Acharona on this size, he should say also here.
According to all opinions, the Shiur for liquids that a sick person is allowed as above, is not enough for a Bracha Acharona.
The Bracha before the sessions of eating and drinking is preserved from the first eating session and he does not have to bless again before the following sessions. This is as long as the person has not diverted his mind from further eating and drinking.
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 fully on Motzei Yom Kippur as they would do in the morning for Netilas Yadayim.
Some hold that as soon as one says 'Baruch Hamavdil' on Motzei Yom Kippur, it is permissible to drink water.
Havdalah
When Yom Kippur falls on Shabbos, Bnei Ashkenaz follow the same Havdalah procedure as on a regular Motzei Shabbos, reciting ‘Hagofen’, followed by the Bracha of Me’orei Ha’eish’, and then the Bracha of ‘Hamavdil’. However, many Bnei Sepharad omit the Besamim (see O.C #624, 3).
The Bracha of 'Me'orei Ha'eish' should only be recited on the Ner Sheshovas - the candle lit before Yom Kippur. Although we usually use at least two wicks for Havdalah, in this instance many use just the one wick of the Ner Sheshovas.
One who does not have a Ner Sheshovas, should not recite this Bracha. This is so even when Yom Kippur falls on Shabbos.
If possible, he should ask a neighbor for a Ner Sheshovas.
The Ner Habori or Ner Neshama cannot be used for Havdalah, unless he had in mind before Yom Kippur that he might use it for Havdalah. When Yom Kippur falls on Shabbos one can certainly be lenient on Motzei Shabbos to light a new flame and hold it close to the Ner Habori or Ner Neshama.
It is a question in the Poskim as to whether there is a Mitzvah to eat Melavah Malka after Yom Kippur that fell on Shabbos since even on Shabbos itself no meals were eaten. However, the Rem"a (סימן תרכ"ד ס"ה) writes that Motzei Yom Kippur is a kind of Yom Tov, therefore anyway we should eat and rejoice. The Sha'ar Hatzion(סימן תרכ"ג ס"ק ט"ז) adds that on Motzei Yom Kippur we should wish each other a 'good Yom Tov'.
It is a Mitzvah to start building the Succah on Motzei Yom Kippur. It is sufficient to do just something small and to try to finish the construction the next day (if possible).
On the day after Yom Kippur we daven earlier than usual. The Mishnah Berurah ((סימן תרכ"ד ס"ק י"ד writes that one should arise early to show that we do not just humble ourselves at the time we come to beg for mercy over our judgement, rather we attempt to make changes in our everyday life.