The commandment of the Torah is to return to God, by confessing and repenting of our evil deeds, as well as by accepting ourselves for the future not to repeat sin. (Deuteronomy 30, Rambam 30 Teshuva). It is appropriate for everyone to prepare in advance a list in the Pinkas, of the offenses he remembers from the past year, and of vices (Rabbeinu Yonah, Rish Sha'arei Teshuva). and confess from Him during fasting prayers.
How does teshuva work? He acknowledges his sin, confesses to G-d with his mouth, leaves the transgression and does not continue it in the present, regrets the transgression mentally, is ashamed of it in his heart, and takes it upon himself not to repeat it in the future.
Mitzvot between man and place: One must confess one's sin to G-d, and not to elaborate one's sin to others (Yoma 66:), but if one's sin is made public, one must announce publicly that he has repented (Rav'd Halakh Teshuva).
In the mitzvah between a person and his friend: one must confess and ask forgiveness from one's friend, and also confess before God, and it is appropriate to publish his answer to others.
Selichot at the Western Wall Plaza before Yom Kippur, Photo: Coco
"Jews pray on Yom Kippur." Painting by Maurici Gottlieb, 1878,
Praying on Yom Kippur in Dizengoff Square, Photo: Jewish Head Organization
- If he hurt a friend but his friend does not know, such as when he spoke slander about him (which harmed him), if he believes that the friend will not be hurt more by the knowledge of sin, he must ask forgiveness from him. But if he thinks the friend will be angry and offended by the knowledge of the offense against him, avoid asking for forgiveness. (From the meaning of the Maga Tartu, and as explained by R. Yisrael Salant). In any case, what harmed him must be paid, and everything will be done to prevent further damage.
- It is appropriate to be strict in matters of kosher food during the Ten Days of Repentance, such as refraining from eating foreign fat and foreign milk, even those who tend to ease this on ordinary days (Rabia on behalf of Yerushalmi Shabbat 83)
- It is halachically forbidden to operate or broadcast or view the Zoom app during Yom Kippur.
- It is forbidden to operate a loudspeaker in the synagogue.
Yom Kippur Eve
- "Kafrut" - how great people abolished the custom of atonement, due to the similarity to the customs of idolatry (Ramban and Rashba in Shut Cha Cha Tze, as well as a ruling in Shua Tara). Admittedly, we tend to do atonement, for a rooster or for money (the value of a rooster – about twenty shekels). (Rashi used to do on a vegetable, but it should not be changed. Rama and Maga Tara.)
- It is permissible to make atonements on the credit card or Paybox and Bit apps, by donating online through them. Turn the card/cell phone on your head as money, and mean the amount of donation by saying the atonement. If he does this, he will not say, 'These coins will go to charity,' but rather 'The amount I directed will go to charity.'
- It is a mitzvah to immerse in a spring or mikveh. (Rash Yoma 4:<> on behalf of Rasg). Baptism is not to be blessed. Those who cannot take a dip will take a continuous shower of "nine cabins of water" on their head and body (<> minutes in a medium stream), or take a dip in a swimming pool (even though the water is pumped – Rambam Pi'am Makkot <>)
- Mitzvah did eat as much as possible on this day, especially delightful foods (Yoma Pa:, Ra'ash Shem, Shua Spinach and Mashav SCA, and not as Rambam). Some explained that the Torah seeks to ease our fasting by eating (28 5744), while others explained that the Torah comes to make it a little difficult for us on this day as well.
- If he is not thirsty now, but drinks water so that he will not thirst in the future, he does not give the first blessing for this drink.
- Mincha is prayed early before the Seuda Mifseket and the Mincha recites confession in the incantation prayer but not in the Shatz rehearsal. He forgot to say the confession and remembered after the Seuda Mifseket – he will say confession when he remembers before darkness (from the meaning of Ran Yoma Paz).
- A person who prays singly on Yom Kippur does not say the thirteenth virtue of mercy in Selichot. And if one wishes to say them in biblical tastes, he may (the Gra Nebenzel).
- Lighting candles with the blessing of YHWH, there are women who also bless that we have lived, as written in the cycle as testified. Before that, a soul candle must be lit, since Havdalah is done on a candle that is lit all day. The father (and some customs also the mother) blesses the sons and daughters, as written in the cycle. The children kiss their parents' hands after the blessing (Ari writings).
- Wrapping ourselves in a prayer shawl before sunset in a blessing, the ancient Ashkenazi custom of wearing kittel or white clothing to resemble angels and to remind us of the day of death to awaken us to repentance. The Ashkenazi custom of saying "prayer won" before every vow. Men do not wear gold color in their clothes (due to the golden calf, which is not categorized and becomes an advocate).
- First, try to say Kol Nidre before sunset. But if we are late, it must be said even at night.
- A person who is forced to pray alone in his home and not in the synagogue will adjust the time of his incantation prayers so that it corresponds approximately to the time when this prayer is conducted in his regular synagogue, and this is a kind of public prayer.
- It is permissible to read by candlelight on Yom Kippur.
Laws of fasting
- Fasting begins in the evening (Leviticus 23).
- On Yom Kippur, five things should be avoided – eating and drinking, washing, lubrication, locking the sandal, conjugal relations. (Gam. Yoma, Rambam 81:54, according to the Raash, everyone is from Darbanan except eating and drinking, and according to Rambam, everything is from Daurieta).
- It is forbidden to do work on Yom Kippur (including transferring from fire to fire). (Leviticus 23)
- A mother, a fetus, and a sick person are allowed to bathe as usual, not for pleasure but for health and cleanliness. (Rambam 83:52, Eruch Tarig 69)
- For those who have difficulty fasting, it is permissible to chew gum without taste on Yom Kippur, but it is appropriate to be strict (from the meaning of the Maga 1667.
- Avoid bathing for pleasure. But cleaning is permitted by law (Rishonim, Maga Shem SCA).
- Washing clean and pleasure together (such as hot water on a dirty face) is forbidden (from the meaning of Rama Exodus 64).
Prayer in a minyan outside on Yom Kippur, Photo: Gideon Markowitz
The blowing of the shofar at the end of Yom Kippur at the Western Wall. Archive, photo: Jonathan Zindel
- A bride who is married within thirty days before Yom Kippur may wash her face as usual despite the fast. (Yoma 18:, Responsa Mark Tarig Section 10).
- When necessary, it is permissible to clean the hands with alcogel, for cleaning and not for pleasure, and this does not prohibit lubrication or washing (HaGra Nebenzel)
- It is permissible to bless the perfumes (and some are strict to avoid).
- There are strict ones not to wear crocs and comfortable root sandals (according to Sha'arat Taqnad Skia, and Mashav Shem Saka), but from the essence of the law it is permitted. (Aruch HaShulchan Shem 65, 24 Gershaz). Small children should also refrain from wearing leather sandals on Yom Kippur (Yoma 88:). However, in order to protect their feet from blows and thorns and cold, they are allowed to wear leather shoes (the Grai). Leather shoes are not allocated on Yom Kippur (the Gershaz, the Grai).
- A woman who gives birth within thirty days before Yom Kippur is entitled to wear leather shoes (Yoma 88:, and some wanted to make it worse nowadays that there are comfortable rubber shoes, but it is correct to permit even today and so the Grai).
- Touching the couple should be avoided at night, but during the day the stick should be touched (without hugging and kissing) he has something to rely on. (16 Tartu SCA, Aruch Tartu S.A., unlike Maga and Mashav which worsened)
- It is permissible to bathe small children on Yom Kippur if they get dirty, in lukewarm water, but not hot. (B. H. and Maga. 166 SCA, and Mashav ibid.)
- Children up to the age of mitzvah are exempt from fasting, but from the age of nine they must be educated to fast at night and a few hours in the morning. Boys from the age of 12 and girls from the age of 11 who are healthy and able to fast practice fasting properly (B.H. and Maga Saskab), and some have made it easier to fast a complete fast only from the age of mitzvah (the Gershaz, the Gerash).
Exemptions from Lent
- A woman with a normal pregnancy, must fast.
- A pregnant woman at any stage, who feels severe headaches or vomits, is allowed to drink immediately during class, and if this is not enough for her, she is allowed to drink without restriction.
- A pregnant woman who has started regular labor or water loss will drink excessively, even if she has no pain whatsoever. And if you feel the need to eat, eat. (The apostrophe)
- A woman who gave birth within three days of Yok Yok (counting 72 hours after birth) is forbidden to fast. (Shu'a Therese <>)
- A woman who gave birth within seven days of Yok, if she or a doctor wants her to eat and drink, eats and drinks in class, and if not enough, eats and drinks as usual. (Shabbat 129 and Shu'a Tariz 64).
- A woman who has had an abortion after forty days of pregnancy, is condemned as giving birth as above.
- A breastfeeding mother who fears that the baby's milk will dwindle if she fasts is allowed to drink to class (the doctrine of the mother in the name of Chazva, and the committees of the Gra Nebenzell in the name of the Gershaz).
Rabbi Baruch Efrati, Photo: Aharon Gedalya
- Nurses and doctors in life-saving wards, who wear masks and cumbersome clothing that cause sweat - if professionalism decreases due to fasting, then when you feel weak or decline in professional functioning, drink to class (the Gra Nebenzel).
- A patient in danger drinks and eats immediately, and even such a sick supplier will not bother looking for a rabbi but will eat immediately. (Leviticus 18, Yoma 82, Shu'a Tarih 68). However, during the fast they will not eat candies and other foods that are only for pleasure (Walks of Solomon 6:7).
- A patient without danger, who fasts feels that if he does not eat he will endanger his life, eats and drinks for lessons. (Shu'a Tirih 61)
- Whoever drinks and eats for lessons will eat the volume of a small matchbox 30 cc, (or weighing 30 grams for Sephardim), every 7 minutes (see Chaim Naeh Sha'ut 40, Aruch Ta'ish, Si'd, and some say every nine minutes). Drink less than one side volume of a full cheek (in an average person – about one-fifth of a disposable cup, or 7 cc), every <> minutes. It is better to eat and drink nutritious things (OSH innovations).
- In times of stress when the lessons are not enough, it is better to drink and eat the same every four minutes (and two minutes) than continuously.
- If there is a medical need to drink at an even higher rate, it is permissible to drink every five seconds, and it is preferable to drink continuously (as in the method of Maimonides in Cha'a 5, and in Yi 7 – about the fourth of the log. Sephardim can rely on this method in their drinking lessons from the essence of the law, if they have difficulty waiting <>-<> minutes).
- After the patient has eaten or drunk, if he certainly does not need more eating and drinking in order to get out of danger, he must not continue eating and drinking, even for lessons.
- A patient who is not in danger can take pills without water in times of great need. (O.H.H. ch. c. a. the GRI)
- A patient who is not in danger must fast normally. This includes regular headaches, general weakness and the like. In any doubt, ask one of the doctors in the community.
- Forget and bless food, and soon remember that this is the Yom Kippur fast, he will not eat. Rather, he will say, 'Blessed be the name of His Majesty forever and ever.'
- The eater (with permission, of course), washes his hands as usual in the sand until the knuckle, and not only up to the knots of the fingers. (The GRA).
- It is forbidden for a healthy person to insert a fasting infusion to relieve the difficulty of fasting.
- The food on Yok Yok (with permission, of course), does not make Kiddush, but Yosef will rise and come in the blessing of food (Shu'a Tarih 60), and he can ascend to the Torah except for the miftir and the mincha (Responsa Raqa 664). But if he eats only for shiurin, he can also ascend to the miftir and mincha (Likhot Shlomo 4:6).
Yom Kippur
- In the morning, wash hands up to the knots of the fingers. (Thos. Yuma Goat:)
- The priests take as usual at morning prayers. If kept clean, you do not have to take it again in the supplement (according to Rambam). But in closing prayers they take again because of the break.
- We are assured from G-d that Yom Kippur itself atones for those who repent, and therefore it is worthwhile to concentrate energy and effort on the day's repentance, even if it is difficult.
- One should try very hard to pray at the time before six hours have passed. But if the time has passed, we pray for it nonetheless.
- When prostrating during the Seder of the High Priest's service, place paper or a towel to separate the head from the ground. A school carpet is considered a break.
- The Mincha blesses the tallit again when he wraps himself in it (assuming half an hour has passed since he took it off).
- It is permissible to talk during the fast about eating foods when it comes out.
- Anyone who sees that fasting is difficult for him and cannot pray, it is better that he lie down and not break the fast, even if he loses prayer in a minyan.
- The caregiver of sick household members, such as his children or wife, may leave prayer in the synagogue to help them. But he will remain in the synagogue for the incantation prayer, and for the reading of the Torah. Some say that in this situation he is completely exempt from a minyan and will remain to pray in his home (the Gra Nebenzel).
End of the fast
- In the Maariv of the end of the fast, they say, 'You are our gift.'
- We sanctify the brick even though we have not yet eaten, for we rejoice in our atonement. (Recent)
- After the end of the holiday and Havdalah (distinguishing on the Shabbat candle, which was lit before the beginning of the fast), it is customary to do an act to build a sukkah, even a symbolic one (Arvash, Gera), and eat happily (Rama Tarkad 65)
- The next day, we wake up a little earlier than usual. (Mishnah 1944)
With blessings, 'As this day you will bring joy and joy in an entire building.'
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