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DonateChapter 2: Erev Yom Kippur
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Erev Yom Kippur summarized Checklist
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1. Kaparos:[1]
A. The custom:[2]
It is customary in these provinces [of Ashkenazi Jewry] to take and slaughter a chicken, which is called a Gever[3], for atonement on Erev Yom Kippur.[4] One takes a male chicken for each male family member and a female chicken for each female family member, and waves the chicken around the head upon pronouncing Zeh Chalifasi. The following are the detailed laws relating to this custom:
B. Amount of chickens and gender?[5]
One is to take one chicken per family member.[6] This applies irrelevant of the age of the family member and applies even to a fetus in the mother’s womb. A pregnant woman is to take three chickens for herself and her fetus as explained next. [Thus, for example, a family with six children and a pregnant mother is to take 10 chickens, one chicken per child and parent, and two for the fetus.]
The gender of the chicken:[7] One is to take a male chicken for a male family member, and a female chicken for a female family member.
Pregnant woman:[8] For a pregnant woman one is to take and slaughter one female chicken on her behalf, and one female and male chicken on behalf of the fetus whose gender is in question.[9] [Thus, in total, a pregnant woman takes three chickens, two females and one male. However, if one is unable to afford buying three chickens, then one male and one female chicken may be used.[10]]
| Summary:
One takes a chicken for each family member, a male chicken for a male, a female chicken for a female and two females and one male chicken for a pregnant woman. |
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Q&A What is one to do if he cannot afford to purchase a chicken for each family member?[11] If one is unable to afford buying one chicken per family member, then one male chicken may be used for all the male members of one’s household and one female chicken may be used for all the female members of one’s household. This applies even in accordance to those who follow the custom to take one chicken per person. May Kaparos be redone with the same chicken on another person?[12] This follows the same law as above, that initially each person is to use a single chicken which is then slaughtered and not reused for any other person. However, in a time of need, one may use the same chicken for Kaparos of various people.[13] It is forbidden for Kaparos organizers to trick the public and reuse the same chickens for the people doing Kaparos. One who does so is stealing from the original owners and is tricking each subsequent person who reuses that chicken for their Kaparos. Nevertheless, seemingly Bedieved everyone fulfills their obligation, as stated above that in a time of need one may use even one chicken for many people.[14] What is the law if a woman used a male chicken or vice versa?[15]She fulfills her obligation. The Kaparos is not required to be repeated. May one use Maaser money to purchase Kaparos? Background: It is disputed in Poskim[16] as to whether one may use Maaser money for the sake of a Mitzvah, or if it must be given as charity to paupers. Practically, it is permitted to use Maaser money for the sake of a Mitzvah under certain conditions.[17] These conditions are as follows: a) The Mitzvah is not an obligation for one to fulfill, and rather is voluntary[18]; b) One is unable to afford the voluntary Mitzvah and hence would abstain from doing so unless he uses his Maaser funds.[19] Now, although Kaparos is merely a custom rather than a Biblical or Rabbinical institution, nonetheless, this custom receives an obligatory status. Thus, ideally Maaaser money cannot be used for the fulfillment of this custom of Kaparos. However, it is disputed amongst the Poskim as to whether one must to take a single chicken per family member or if a single male chicken suffices for all the male family members, and a single female chicken for all female family members.[20] The final ruling follows that one is to take one chicken per family member[21], although if one is unable to afford to do so, then one male chicken may be used for all the male members of one’s household and one female chicken may be used for all the female members of one’s household.[22] Based on this, the following is the final ruling regarding using Maaser money to purchase Kaparos: The law: One may not use Maaser money to perform the Mitzvah of Kaparos.[23] If, however, one cannot afford to buy one chicken per family member, then he may use Maaser money to do so. However, even in such a case, at least one male and female chicken is not to come from the Maaser funds.[24] How many chickens is a woman to take if she is pregnant with twins?[25] It requires further analyses whether she is to suffice with three chickens as any pregnant woman or is to take five chickens.[26] Some Poskim[27] however conclude that she is to take 5 chickens.
If a woman gave birth after Kaparos but before Yom Kippur, should Kaparos be redone on the baby? This matter requires further analyses.[28] However, some Poskim[29] conclude that she is not required to repeat the Kaparos on the infant. If an ultrasound revealed the gender of the fetus, how many chickens are to be used? Some Poskim[30] rule that one may follow the ultrasound and use a chicken of the projected gender. Others[31] rule that one should not rely on it. Must a pregnant woman prior to 40 days of conception use 3 chickens?[32] No. |
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May one do Kaparos on behalf of a family member that is not present?[33]
Yes.[34] One is to state prior to the Kaparos that it is being performed on behalf of “Peloni the son/daughter of Peloni”.[35] May one use chickens that have been sterilized?[36] One should not use sterilized chickens for Kaparos. |
C. The color of the chicken:[37]
One is to choose a white chicken, if there are white chickens in front of him readily available to be chosen from.[38] If however white chickens are not readily available in front of him, one is not to specifically search out for a chicken of white color.[39]
D. If chickens are not available:[40]
If there are no chickens available for Kaparos, then other animals [such as a goose[41]] may be used for the Kaparos. However, young doves and Turim should not be used.[42] [Others say one may even use fish, as explained in the Q&A. The original custom was to use a plant.[43] Today, the widespread custom is to use money if chickens are not available.[44] This money is then given to the poor.[45] However, based on Kabala, one is to only use a chicken.[46]]
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Q&A May one use fish for Kaparos?Some Poskim[47] rule that fish is valid to be used for Kaparos in the event that poultry is not available. Based on Kabala, one is to only use a chicken.[48] Order of precedence if one cannot personally perform Kaparos over chicken: 1. Appoint a Shliach to do Kaparos on your behalf over a chicken, if viable, as explained in B in Q&A. 2. Another animal/bird.[49] 3. Fish[50] 4. Plant.[51] 5. Money[52] |
E. The ceremony that is performed with the chicken:[53]
One holds the chicken and says the paragraph beginning Bnei Adam printed in the Siddur.[54] When one reaches the paragraph of “Zeh Chalifasi, Zeh Temurasi, Zeh Kaparasi[55] etc” one encircles[56] the chicken around [and above] his head three[57] times, while reciting the statement. The above paragraph beginning from Bnei Adam is then repeated another two times[58], thus encircling the head a total of nine times.[59]
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Q&A In which hand is the chicken to be held? Some[60] write, the chicken is to be held in one’s right hand. Admur does not make any mention of this detail.
Does it make a difference as to which direction one swerves the chicken around his head? This matter is not discussed in Poskim hence assuming that one may do so in whichever direction he chooses.
Should the Nusach of Kaparos be said differently by women, or children? Some[61] write Admur intentionally omitted the change of Nuschaos and therefore one should always say “Chalifasi”, whether a man or woman.
Must each person hold the chicken and wave it over his/her own head or may he/she have someone else hold it and wave it over his/her head? It is initially preferable for the chicken to be held and waved by the person on whose behalf the Kaparah is being performed.[62] Nonetheless, in a time of need, such as children, or the queasy minded who cannot hold a chicken, another person may hold it.[63] [A husband may perform the circling over his wife who is a Niddah so long as they are careful to avoid any contact.[64]] Who is to say Zeh Chalifasi when doing on behalf of another? The person who the Kaparah is being done for is to say “Zeh Chalifasi” while the circles are being made over their head.[65] Alternatively, the person who is holding and circling the chicken is to say “Zeh Chalifascha”.[66] This Nussach is to be said when doing Kaparos on behalf of children who are too young to recite the Nussach. How is Kaparaos to be performed to small children who cannot do so themselves?[67] The father is to do so for them, as explained above. Must one first perform Kaparos on himself prior to performing it on others [i.e. encircling the chicken over the heads of others]?[68] It is proper for one to first perform Kaparos on himself prior to doing so on behalf of others. If there is a reason that he is not able to do so, then one may initially do the Kaparos for others before doing so on himself. |
F. When should the ceremony be done?
The ceremony is to be performed on Erev Yom Kippur.[69] It is to be performed towards dawn of the day of Erev Yom Kippur, by the time of Ashmuros Haboker.[70]
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Q&A May one do Kaparos before Erev Yom Kippur?[71] Kaparos may be performed 1-2 days before Yom Kippur, if doing so on Erev Yom Kippur is burdensome on the public or on the Shochtim.
When performing Kaparos over money should it preferably be done by the time of Ashmuros Haboker, as applies when doing Kaparos over chickens? Even when doing Kaparos over money, it should be done specifically on Erev Yom Kippur as recorded in the Shulchan Aruch regarding the regular Kaparos. However, regarding if it should be performed towards dawn by Ashmuros Haboker, seemingly this is only relevant to when Kaparos is done over a chicken, and thus if waking up this early can ruing ones schedule of Davening, learning or other matter of Avodas Hashem, it should be done later on, on Erev Yom Kippur rather than Ashmuros Haboker, when doing over money.[72] |
G. Immersing in a Mikveh:[73]
Some have the custom to immerse in a Mikveh prior to performing Kaparos.
H. What is done with chicken after one finishes the above ceremony?
Semicha and Shechting:[74] After the ceremony one does Semicha[75] to the chicken [or other animal] and then gives it to a Shochet to be immediately slaughtered.[76] [Some[77] however learn from Admur in the Siddur that one is not required to do Semicha to the chicken or slaughter it immediately afterwards.[78] It is however brought that the Rebbe Rashab, would perform Semicha after he finished the Kaparos.[79] Practically, the widespread custom is not to do so.[80]]
Covering the blood of the chicken:[81] It is a Mitzvah for the Shochet to cover the blood of slaughtered fowl with earth or straw.[82] It is nevertheless permitted for the Shochet to honor the owner of the chicken to do so in his place.[83] Earth or straw is to be set up near the slaughtering area and the Shochet then drips some blood onto it.[84] Before covering the blood one says the blessing of “Al Kisoi Dam Beafar[85].”[86] After the Simanim of the chicken, and the knife, are checked and the chicken is verified as Kosher, one says the blessing and then covers the blood.[87] [If the Shochet does not check the knife beforehand, one is to cover the blood without a blessing, or leave it to the Shochet to check at the end of the Shechita, when he checks his knife.[88] In all cases, one should have in mind to not be Yotzei the blessing of another person saying it, or is to make an interval in between.[89]]
Throwing intestines to the birds:[90] The intestines, liver and kidneys of the chicken of Kaparos are to be thrown in an area that is accessible to birds, such as on one’s roof or in one’s courtyard, in order for the birds feed from it.[91]
Donating the chicken or its worth to the poor:[92] It is customary to donate the chicken to paupers. Nevertheless, it is better to redeem the chicken with money and give the money to the poor, as opposed to giving the actual chicken to the poor.[93] [This money is formally known as Pidyon Kaparos.]
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Q&A Must one repeat Kaparos if the Shechita of the chicken was a Niveila [invalid]?[94] Yes. If the Shechita was invalid one must redo the Kaparos.[95] If, however, it was a Kosher slaughtering, but the chicken was found to be a Treifa, it is nevertheless valid. Should one perform Kaparos with chickens if the chickens will not be eaten by people but used as animal fodder? It is still preferable to perform Kaparos with a chicken even in such a case.[96] Nonetheless, in the above scenario, it is best to give Pidyon Kaparos to the poor.[97] The chickens are to be slaughtered regularly with a blessing and a blessing is to be recited over the covering of the blood.[98] Must one own the chicken that he performs Kaparos with, or is a borrowed chicken also valid? Traditionally, the chickens used for the custom of Kaparos are to be owned by the individual and then slaughtered on his behalf.[99] Seemingly, a person does not fulfill the traditional custom by using a chicken that is not his, such as by borrowing someone’s chicken unless that person intends on giving them at least partial ownership over the chicken.[100] Nonetheless, there is room to learn that one can fulfill his obligation even with a borrowed chicken.[101] Practically, it is best for one to take it from the owner with intent to [at least partially] acquire it [or acquire it on condition to return] rather than simply to borrow it. May a Kaparos organizer arrange for the chickens to be lent to the customers rather than sold to them?[102] As stated above, the traditional custom of Kaparos entails the use of chickens that every individual owns and then has slaughtered on his behalf. Accordingly, it is not befitting for organizers to arrange for the chickens to be lent to the customers and rather it is to be given to them in a form of ownership. It goes without saying that if the arrangement is for the chickens to be lent, that this must be publicized to all the customers, who naturally assume that when they pay money they are buying the chicken. If the organizers did not inform the public about this, and initially arranged with the chicken farm that the chickens would only be lent to the customers and then returned to the chicken farm, then they are considered to have stolen from the public. Likewise, most seemingly no one has fulfilled their obligation of the custom of Kaparos.[103] Unfortunately, there are many organizers who do not pay attention to this crucial detail, either deliberately or do to a lack of knowledge, and it is hence imperative on the customers to be vigilant and question what will occur with the chickens after they are returned and who is in charge of the slaughtering. As all matters that relate to Jewish tradition, it is most proper for Kaparos organizers to have Rabbinical supervision over the process, in order to ensure that it is being done honestly, with integrity, and according to the demands of Halacha. The custom of Beis Harav by Kaparos: The Rebbe’s household would perform a sign of the four death penalties on the chicken used for Kaparos. To touch it with one’s foot slightly to fulfill the penalty of Sekila. To touch its neck to perform the penalty of Chenek. To scorch a small part of a feather to perform the penalty of Sereifa. The Shaar Hakolel[104] however negates all practices that were not recorded in the Siddur of Admur. |
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Tzar Baalei Chaim & Treifos by Kaparos: Not letting your chicken see the slaughter of another chicken Question:I met an individual who told me that he refuses to do Kaparos on chickens because he feels that the way it is done is cruel to the chickens, being that amongst other factors the slaughtering takes place in view of all the other chickens, and this causes unnecessary fear in the chickens. I answered him by asking him as to how he knows the chickens know what is going on and that they are scared by this. He said to me that he once heard that this is even written in Jewish law. Can you please clarify.
Answer: In general, it is correct that it often occurs with the chaos of Kaparos that unnecessary pain is caused to the chickens, and hence it is the absolute moral, ethical, and halachic obligation upon both the organizers and the people performing the ceremony of Kaparos to be careful to their utmost to diminish the amount of suffering and pain which is caused to the chickens, so it not be a mitzvah that comes as a result of an Aveira. Thus for example, the chickens should be kept in a shaded area away from the sun, he provided ample water and food, and not be thrown around [which can enter into questions of Treifos]. Likewise, the handlers of the chicken by the people performing the Kaparos should be with gentleness, without exerting too much force that can cause unnecessary pain to the chicken. And now to your main question: Yes, it is indeed correct the Jewish law discourages the slaughtering of chickens in view of other chickens both due to reasons of Tzar Baalei Chaim and due to reasons of Treifos, as we will explain below. Accordingly, it is proper for the organizers to slaughter the chickens a slight distance away from the other chickens, and it is likewise proper for the people holding the chicken in line for slaughter to not hold the chicken in a way that it can view the slaughtering of the other chickens. Nonetheless, all this is only Lechatchila, and Bedieved if this was not adhered to and the chickens witnessed the slaughter of the other chickens, it remains kosher, especially if it was slaughtered that day, and is having its lungs checked as is commonly done amongst Mihadrin Hashgachas. To note, that for whatever reason, the widespread custom amongst all slaughterhouses that I have witnessed is even initially to slaughter the chickens in front of each other, having boxes of chickens lined up right next to the slaughter, who then slaughters the chicken in full view of all the other chickens. Seemingly, this is done due to that being stringent in this [and distancing the slaughtering of the chicken from the other chickens] would cause a delay between the slaughtering of each subsequent chicken, which in the end of the day would tremendously raise the price of chickens for the kosher consumer. Hence, they rely on the fact that the chickens are anyways being slaughtered within the next hour or so, and as well as due to the argument that today’s chickens are no longer frightened by this occurrence. Explanation: The Talmud records that a shriveled [raisin like] lung of an animal or bird deems the animal a Treifa. One of the ways that the lung of an animal can become shriveled and raisin like is if it is frightened. It is brought in the Rishonim and ruled in the Shulchan Aruch that slaughtering another animal or bird in front of it causes this to happen, and hence if one slaughters another animal in front of the animal or bird and its entire lung, or it’s majority, cringed as a result, then it is deemed a Treifa, and is forbidden to be eaten. Now, the Rashba rules that this worry is only applicable if there will be a delay between this witnessing of another animal being slaughtered and its own slaughtering. If, however, the animal will also be slaughtered right away, then there is not much of a worry and one is not required to check the lungs to verify that this shriveling did not take place. Nonetheless, the Achronim conclude that it is improper even in this case to slaughter the animal in front of other animals who will be slaughtered right away, and hence they explicitly call out against the custom by Kaparos on erev Yom Kippur to slaughter the chicken in front of the other chickens, and state that doing so is a worry of Treifos due to the potential shriveling of the lung, and is also improper due to Tzaar Baalei Chaim. Nonetheless, Bedieved they agree that we do not have to require the lungs to be checked if this took place, and one may rely on the ruling of the Rashba. They explain that there is no difference between chickens or cows in this regard. Based on all this, it is clear that by Kaparos one must try to shield the slaughtering of the other chickens from one’s chicken, and that one should try to diminish in their suffering as much as possible. And just as we have showed mercy to them may God show mercy to us. Sources: See regarding a cringed raisin like lung which is caused by the animal experiencing fear: Michaber Y.D. 36:14; Chulin 54a-55b; Taz 36:20; Shach 36:29; Rashba Chulin 55b See regarding initially being careful not to slaughter the animal in front of other animals due to the above reason and due to Tzaar Baalei Chaim: Beis Efraim Y.D. 26; Yad Efraim on Shach; Pischei Teshuva Y.D. 36:16; Zivcheiy Tzedek 217; Ben Ish Chaiy Tazria 15; Kaf Hachaim 36:244; See regarding the custom today in the slaughterhouses to ignore this rule and slaughter the chickens in full view of the other chickens: Sichas Chulin 55b [Rav Yitzchak Rubin] |
2. The Yom Tov of Erev Yom Kippur:[105]
From the letter of the law Erev Yom Kippur is not considered a Yom Tov at all.[106] Nevertheless, it is customary to treat it like a Yom Tov.[107] [It is for this reason that Erev Yom Kippur contains various laws similar to a Yom Tov, such as the omission of Tachanun, as will be explained.]
Is the night of Erev Yom Kippur also considered a Yom Tov:[108] This matter is dependent on the custom of the community. Some communities are accustomed to considering it a Yom Tov from the beginning of the night of Erev Yom Kippur. Others however only consider it a Yom Tov beginning from the morning [Alos] of Erev Yom Kippur.[109] According to all opinions, the Yom Tov of Erev Yom Kippur does not begin until the night of Erev Yom Kippur, and not from the Mincha prior on the 8th of Tishrei.[110]
3. Omissions from the prayer on Erev Yom Kippur:[111]
The following prayers are omitted on Erev Yom Kippur:
- Tachanun
- Lamnatzeiach
- Mizmor Lesodah
- Avinu Malkeinu.
- Diminish in Selichos
A. Tachanun:[112]
Tachanun is omitted on Erev Yom Kippur.[113] It is not resumed until the 2nd day of Cheshvan.[114]
Is Tachanun recited by the Mincha prior to Erev Yom Kippur?[115] Tachanun is recited by Mincha of the 8th of Tishrei, which is the Mincha prior to Erev Yom Kippur.[116]
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Q&A Is Tachanun said by Kerias Shema Sheal Hamitah of Erev Yom Kippur? Those who do not decrease in the amount of Selichos recited on the night of Erev Yom Kippur are to say Tachanun at night in Kerias Shema Sheal Hamitah. However, those who are accustomed to decrease in the amount of Selichos said on Erev Yom Kippur, are not to say Tachanun at night.[117] Regarding the Chabad custom: Some[118] write one is not to say Tachanun by Kerias Shema Sheal Hamitah, however this matter requires further analysis.[119] Does one hit his chest in Shemoneh Esrei of Shacharis or Mincha on Erev Yom Kippur?[120] Some write one is not to hit his chest during Shemoneh Esrei of Erev Yom Kippur. Others however say they witnessed the Rebbe doing so. |
B. Lamnatzeiach:[121]
The psalm of Lamnatzeiach which is normally recited between Ashreiy and Uva Letziyon, is omitted on Erev Yom Kippur.[122] [According to Chabad custom, it is recited after Davening.[123]]
C. Mizmor Lesodah:[124]
The Psalm of Mizmor Lesodah which is normally recited after Baruch Sheamar, is omitted on Erev Yom Kippur.[125]
D. Avinu Malkeinu:[126]
Avinu Malkeinu is omitted both in Shacharis and Mincha of Erev Yom Kippur.
Erev Yom Kippur that falls on Friday:[127] Some[128] communities have the custom to say Avinu Malkeinu by Shacharis of Erev Yom Kippur in years that Yom Kippur falls out on Shabbos, in which case Avinu Malkeinu is not recited on Yom Kippur.[129] [Practically, the Chabad custom is to omit Avinu Malkeinu even when Erev Yom Kippur falls on Friday.[130]]
E. Diminish in Selichos:[131]
Those who recite Selichos during Aseres Yimei Teshuvah, diminish in the amount of Selichos recited on Erev Yom Kippur before Alos Hashachar. Some places however are accustomed to increase in Selichos prior to Alos being they do not consider it a Yom Tov at night and rather only from Alos and onwards. Practically, each place is to follow its custom. [The Chabad custom is not to recite Selichos at all during Aseres Yimei Teshuvah as explained in Chapter 1 Halacha 5B.]
4. Eating on Erev Yom Kippur:
A. The Mitzvah to eat:[132]
It is a (Rabbinical[133]) Mitzvah and obligation based on scripture, to eat and drink on Erev Yom Kippur in preparation for the Yom Kippur fast.[134] By eating on Erev Yom Kippur Hashem rewards us as if we had fasted that day.[135] [Eating on Erev Yom Kippur also fulfills various Tikkunim, as explained in Kabalah.[136] One is to diminish in learning Torah on Erev Yom Kippur in order to eat and drink.[137]] It goes without saying that it is forbidden to fast on Erev Yom Kippur. One who mistakenly fasted on Erev Yom Kippur for the entire day needs to fast one day after Yom Kippur as an attonement for the fact he fasted on Erev Yom Kippur.[138]
How many meals must one eat? One is only required to eat one meal on Erev Yom Kippur. This meal may be eaten even towards the end of the day for one to fulfill his obligation of eating and drinking, and for it to not be considered as if he fasted.[139] Despite the above minimal requirement, on Erev Yom Kippur one is to [initially] increase in food and drink to the amount that he would normally consume in two days, on behalf of both Erev Yom Kippur and Yom Kippur.[140] [It is thus customary to wash on bread and eat a meal in the morning for breakfast in addition to the Seudas Hamafsekes which is eaten right before the fast.[141]]
Fasting a Taanis Chalom:[142] It is forbidden to fast on Erev Yom Kippur even for a Taanis Chalom.[143] Furthermore, through eating and drinking on Erev Yom Kippur it is considered as if one fasted a Taanis Chalom.[144] Nonetheless, if one desires to fast a Taanis Chalom until the Seudas Hamafsekes, he is not to be protested.[145]
| Summary:
It is a Mitzvah and obligation to eat on Erev Yom Kippur. One should eat and drink the amount of food and drink that he would normally consume in two days on behalf of both Erev Yom Kippur and Yom Kippur. It is thus customary to wash on bread and eat a meal in the morning for breakfast in addition to the Seudas Hamafsekes which is eaten right before the fast. Q&A Why isn’t a blessing recited over the Mitzvah of eating on Erev Yom Kippur? Some Poskim[146] explain that blessings were only instituted to be said over an action that is recognizably done for religious purposes, as opposed to one’s own benefit. Hence, the blessing of a Mitzvah is never recited over the general eating of food [unless it is a specific food commanded to be eaten, such as Matzah]. Others[147] suggest the reason is because the entire purpose of eating on Erev Yom Kippur is to be able to fast on Yom Kippur and since one may need to Halachically break his fast, therefore a blessing may not be said. Are women obligated to eat [extra] on Erev Yom Kippur?[148] This matter is discussed in Poskim with regards to whether the Mitzvah to eat on Erev Yom Kippur is a Zman Gerama command of which women are exempt. Although some Poskim[149] remain in doubt, the majority of Poskim[150] conclude that women are obligated to eat on Erev Yom Kippur just like men. Are people who are not fasting on Yom Kippur for health reasons still obligated to eat on Erev Yom Kippur?[151] The Poskim[152] debate this matter, although practically, even such a person is to eat on Erev Yom Kippur. Does the Mitzvah to eat on Erev Yom Kippur apply also on the night of Erev Yom Kippur? Some Poskim[153] rule the Mitzvah begins starting from the night of Erev Yom Kippur. Other Poskim[154] however rule the Mitzvah only begins from day. Is there a Mitzvah and obligation to drink on Erev Yom Kippur?[155] Yes. Is every piece of food one eats considered a Mitzvah?[156] Some write that every piece of food one eats on Erev Yom Kippur considered a Mitzvah. Some Gedolei Yisrael were accustomed to snack on foods throughout the entire day due to this reason. May one take easy fast pills on Erev Yom Kippur?[157] Yes. It is permitted to take pills on Erev Yom Kippur to help alleviate one’s thirst or hunger during the fast. |
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Sparks of Chassidus Has revelation similar to Purim:[158] Eating on Erev Yom Kippur indicates a certain level of elevation which is compared even to Yom Kippur itself. This is similar to the advantage of Purim over Yom Kippur in which it is explained in Chassidus that the eating and drinking on Purim is equivalent to fasting on Yom Kippur. This demonstrates the loftiness of the spiritual level that we draw from, since its influence reaches the supremely low level of physical eating. The manner of eating of Reb Levi Yitzchak Schneerson on Erev Yom Kippur:[159] It was the custom of Reb Levi Yitzchak Schneerson to generally eat with only one hand. On Erev Yom Kippur he would eat with two hands to emphasize the importance of eating on this day. |
B. The Erev Yom Kippur Menu-Foods to be eaten; Foods to be avoided:[160]
Easily digestible foods:[161] Throughout the day of Erev Yom Kippur one should only eat easily digestible foods, such as fish or chicken [however not meat[162]].[163]
Eggs and garlic:[164] One [i.e. men but not women[165]] is to avoid eating eggs [see Q&A] and garlic on Erev Yom Kippur.[166]
Sesame seeds:[167] One [i.e. men and women[168]] is to avoid eating sesame seeds throughout the day.[169] [Thus we do not eat Tehina or Halva on Erev Yom Kippur.]
Dairy:[170] The custom is to [allow] eating dairy products in the morning.[171] However, it should be avoided in the afternoon [by men[172]].
Fish: One should eat fish by the breakfast meal.[173] Regarding if one may eat fish by the Seudas Hamafsekes-see Halacha 12.
Kreplach:[174] It is customary to eat Kreplach [a cooked dough filled with ground chicken] on Erev Yom Kippur.[175]
Honey:[176] During the Erev Yom Kippur meals one is to dip the bread in honey.
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Other foods that increase seed and should seemingly be avoided by men on Erev Yom Kippur:[177] The following are a list of other foods that have the quality of increasing seed, and are hence encouraged to be eaten on Friday or Friday night, and hence seemingly are to be avoided on Erev Yom Kippur: 1) Esrog[178]; 2) Aged red wine; 3) White wine 4) Hot small fish[179] 5) unsalted cooked lentils [and other legumes, such as Humus][180]; 6) Melons[181]; 7) Strong mint tea[182]; 8) Gat leaf.[183] Q&A May one eat hard boiled eggs on Erev Yom Kippur? Some Poskim[184] rule that cold hard-boiled eggs may be eaten.[185] May one eat Tehina dip or Halva on Erev Yom Kippur? One is not to eat Techina or Halva on Erev Yom Kippur as they are made from sesame seeds which are avoided on Erev Yom Kippur. May one eat hot dairy products? Some Poskim[186] rule one is to avoid eating hot dairy products throughout the day of Erev Yom Kippur. May one drink coffee or tea with milk?[187] Yes. This applies even according to those Poskim who are stringent regarding hot dairy throughout the day of Erev Yom Kippur. Are women to avoid eating the above-mentioned foods? Women are not required to avoid eating dairy, garlic or eggs.[188] They are however to avoid eating sesame and animal meat, as their reason of avoidance is applicable equally to women. Lechem Mishneh:[189] Some are accustomed to say Hamotzi on Lechem Mishneh of bread by the Erev Yom Kippur meal, just as is done on a Yom Tov. Eating fish on Erev Yom Kippur The Poskim[190] write that it is a Mitzvah to eat fish on Erev Yom Kippur. The Tur brings a story from the Midrash of a certain tailor who outbid the chief of police over the purchase of a fish on Erev Yom Kippur. Upon being questioned by the chief of police, the tailor answered, “How can I avoid purchasing the fish on a day that Hashem commanded us to eat and drink out of faith that He will grant us atonement.” The police chief was satisfied with the answer and let him go. |
C. The Final Meal-Seudas Hamafsekes
See Halacha 12!
D. Receiving Lekach:[191]
It is a customary to receive Lekach [honey cake] on Erev Yom Kippur. The Rebbe would distribute Lekach and wish the receiver a Gemar Chasima Tovah. One should request the Lekach from the distributer and then eat it.
*4. Erev Yom Tov laws:
A. Getting a haircut on Erev Yom Kippur:[192]
It is a Mitzvah upon a person to get a haircut on Erev Yom Tov in honor of Yom Tov, in order so one does not enter into the holiday looking unpresentable. [SeemIngly, the same applies on Erev Yom Kippur, and even more, as explained in Halacha 8.]
B. Cutting the nails:[193]
It is a Mitzvah to cut one’s nails on Erev Yom Tov in honor of Yom Tov, just as is the law on Erev Shabbos. [One is to cut his nails prior to immersing.[194] This esspecially applies on Erev Yom Kippur, due to the issue of Chatzitza.]
C. Bathing:[195]
It is a Mitzvah to bathe one’s body in hot water on Erev Yom Tov in honor of Yom Tov. [Seemingly, the same applies on Erev Yom Kippur, and even more, as explained in Halacha 8.]
5. Visiting graves-cemetery:[196]
Some communities have the custom to visit gravesites on Erev Yom Kippur in order to increase in charity while there. This is a good custom. The charity that is given by the cemetery is the worth of the chickens used for Kapparos, known as Pidyon Kaparos. It is therefore proper to give charity in correspondence to the amount of Kaparos he used for his family. [This practice was not witnessed amongst the Chabad Rabbeim and is not the custom of Anash.[197]] At what time should the lashes be given.
Supplications while at the cemetery:[198] One is not to say any supplication [while at the cemetery] other than that which was established by our forbearers, as one does not say Tachanun on this day.
After Midday
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The difference of Avoda between the morning and afternoon of Erev Yom Kippur:[199] On Erev Yom Kippur in Lubavitch there was a difference between the atmosphere of the first half of the day and the second half, as if they were two completely different times of the year. |
6. Malkus-Lashes:[200]
When?[201] It is customary to receive 39 lashes on Erev Yom Kippur[202] [after midday] prior to going to Mikveh[203], prior to Mincha.[204]
Why?[205] Although Malkus is no longer affective in today’s times due to lack of judges that have Semicha and due to lack of Hasara[206], nevertheless the custom is to receive lashes as through doing so one will arouse his heart to perform Teshuvah for his sins. Furthermore, it is done in order to subjugate one’s heart and prepare one to serve Hashem, the honored and awesome G-d, with awe and trepidation.
Saying Vehu Rachum:[207] Both the person giving [and receiving[208]] the lashes recite the verse “Vehu Rachum..” three times, for a total of 39 words, corresponding to the 39 lashes.[209] [The order: One begins with the right shoulder, then the left shoulder and then the middle under the shoulder blades. There are 13 words in Vehu Rachum and hence one will end the first Vehu Rachum by the top right of the shoulder. One begins the next Vehu Rachum on the top left of the shoulder and concludes it on the top left. One begins the third Vehu Rachum on the bottom between the shoulder blades and concludes it by the bottom between the shoulder blades. This adds up to a total of 39 words and 39 lashes.]
What material belt should be used to give the lashes? The leather of a calf is the most preferred material to use for administering these lashes.[210] It is not necessary for the belt to be a Tefach wide.[211]
Which direction should one face upon receiving the lashes:[212] The person receiving the lashes is to sit on his knees, bowing his head towards north.[213]
| Summary:
One receives lashes after midday prior to Mikveh, prior to Mincha. One faces north. The hitter gives a tap with a belt on the right shoulder, then the left shoulder, and then the middle under the shoulder blades. There are 13 words in Vehu Rachum and hence one will end the first Vehu Rachum by the top right of the shoulder. One begins the next Vehu Rachum on the top left of the shoulder and concludes it on the top left. One begins the third Vehu Rachum on the bottom between the shoulder blades and concludes it by the bottom between the two shoulder blades. This adds up to a total of 39 words and 39 lashes. Q&A May the lashes be given prior to midday? The lashes are to be administered after midday, before Mincha.[214] However, some Poskim[215] rule the lashes may be administered even prior to midday. Practically, this is only to be done if one will be unable to do it later after Mincha.[216] May a child or student give Malkos to his father or Rebbe?[217] It is forbidden for them to do so unless there is no other person available and the father or Rebbe is asking the son/student to do it. Do women receive Malkus?[218] It is not customary of women to receive Malkus on Erev Yom Kippur. May a wife give the Malkus to her husband? If she is in a state of ritual purity, it is permitted to do so.
The Malkus of the Rebbe: It is told that until the year 1970, Reb Yochanon Gordon, the famed Gabai of 770, was tasked with slaughtering the chicken of Kaparos for the Rebbe, as well as administrating Malkus to the Rebbe, on Erev Yom Kippur. After his passing, and from the year 1970 and onwards, Rabbi Yisrael Shimon Kalmanson inherited this task, and would slaughter the chicken of Kaparos, as well as administer the Malkus for the Rebbe. The following is a recollection as written by a student of Rav Kalmanson:[219] In the year 5730 (1970), after Reb Yochanon Gordon passed away, Reb Yisrael Shimon Kalmanson was asked to Shecht the Rebbe’s Kaparos, which he did. That afternoon upon coming to 770 for Mincha, he was told that Rabbi Groner was looking for him. Upon finding Rabbi Groner, he was told to come to the Rebbe. The Rebbe then said to him: “since the idea of Malkus is connected to the Kaparos and the Shechita, he should therefore give the Rebbe Malkus.” From then on, he was Zoiche to two Yechidus’ on Erev Yom Kippur, until 5752 (1991). One Yechidus would take place after Kaparos (see Reshimois that this seems to have been a minhag by the Rebbeim to have Yechidus with the Shoichet after Kaparos). At that Yechidus the Rebbe would speak to him about matters pertaining to Shechita in general, as well as details on Shechitas Lubavitch. You can imagine the sight of Malkus, the Rebbe on the floor, and Reb Yisrael Shimon standing over him with a belt giving the Rebbe Malkus. Reb Yisrael Shimon would shiver from fright, as a true dedicated chosid, it was hard for him to do it. In 1970 when the Rebbe asked him to do it, he refused, however the Rebbe said that kaparos and Malkus are connected. When he would do it, he did it extremely light, hardly touching the Rebbe and with great care. At the end of each year he would ask the Rebbe for “Mechilah”, as the thought of giving Malkus to the Rebbe didn’t allow him peace of mind. Obviously the Rebbe granted him Mechilah. Making up Malkus after Yom Kippur if could not do so beforehand:Some Poskim[220] rule that if one did not perform the Malkus before Yom Kippur, then he should do so afterwards. |
7. Tevilah in a Mikveh on Erev Yom Kippur:[221]
A. The custom:
It is customary to immerse in a Mikveh on Erev Yom Kippur.[222] [A blessing is not recited over this immersion.[223]] This applies even if one already immersed in a Mikveh on Erev Rosh Hashanah.[224]
When should one go to the Mikveh?[225] [From the letter of the law, one may immerse in the Mikveh any time on Erev Yom Kippur, so long as it is prior to night.[226] However, the following is the preferred practice:] One should immerse in the Mikveh prior to Mincha, in order to say the confession prayer of Mincha in purity [and so is the accepted custom[227]].[228] However, some are accustomed to immerse after the Seudas Hamafsekes [prior to sunset] in order to immerse as close approximation to Yom Kippur as possible.[229] [In the Siddur, Admur rules one is to immerse in the Mikveh prior to Mincha. Practically, it is the custom of Chassidim to immerse at both times.[230]]
How many times should one immerse within the water?[231] This depends on the reason behind the immersion. According to the reason that the immersion is done to purify oneself from the state of Keri, only one immersion within the water is necessary. However, according to the reason that the immersion is done as a symbol of Teshuvah, one is to immerse three times.[232] [Practically, one is to immerse three times.[233]]
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Q&A Must one shower and remove Chatzitzas prior to immersion?[234] Although during the regular year it is not required to remove a Chatzitza from the body prior to immersion[235], nevertheless, regarding the immersion of Erev Yom Kippur one must verify that his body contains no intervals during the immersion. Thus, one is to remove every item from his body, and clean himself of any dirt. One is to cut his hand nails, and if his toenails are long, he is to also cut the nails of his feet. This is not to be done the same day. One is to comb through his hair to remove any knots, and is to brush his teeth prior to this immersion. A watch: Some[236] write that initially one is to remove from the body all items that one normally removes upon bathing. Accordingly, one is to initially remove a tight watch from his arm prior to immersion [and so is the custom]. A loose watch however is not required to be removed. Clothing: Some[237] write based on the above ruling that initially one is to remove tight clothing from his body prior to immersion [and so is the custom]. Loose fit clothing however is not required to be removed. Bandage/Cast:[238] If one is unable to remove it, then he may immerse with the bandage or cast on his body. [If it is prohibited to be immersed in water, one may place a tight plastic bag over it.] Ear plugs:[239] One who may not allow water to enter his ears due to medical reasons may immerse using ear plugs or cotton balls and the like. Dreadlocks in the beard:[240] Dreadlocks is not considered an interval.
If one did not cut neither his toe nor hand nails before Erev Yom Kippur, may he cut them both on Erev Yom Kippur? Some Poskim[241] rule one is to only cut his hand nails while the toe nails should be thoroughly cleaned. Others[242] however rule that in such a situation one may cut both nails on the same day, even if he is particular about this during the rest of the year.[243]
Must one immerse his entire body in the Mikveh?[244] Yes. Even one’s hair must be completely submerged within the water. If even one strand of hair was protruding from the water the immersion is invalid for Keri.
Taking a shower after Mikveh: It is permitted for men to take a shower after Mikveh[245], although some are stringent not to do so.[246] Nevertheless, on Erev Shabbos [and Erev Yom Tov] according to all it is better not to do so, in order so one not completely wash off the Mikveh water from his body, as will be explained next. |
| Drying oneself after Mikveh:[247]
Based on the teachings of the Arizal, one should not dry the Mikveh water off his body after immersing.[248] Practically, we are particular to dry ourselves with a towel after immersion and one who desires to follow the directive of the Arizal is to leave some part of his body undried.[249] It suffices for one to leave his feet wet in order to fulfill this directive.[250] |
B. Should women immerse on Erev Yom Kippur?[251]
Women are accustomed to immersing in a Mikveh on Erev Yom Kippur.[252] This custom is followed even by virgins, [and other single women who are above the age of Mitzvos, and certainly applies for married women]. [However, some Poskim[253] vehemently oppose unmarried women immersing in a Mikveh, as doing so can lead to promiscuity.]
Married women who are within three days of marital relations:[254] A married woman who is within three days of having marital relations, then if she had relations in close proximity to her Mikveh night or her expected period, then she is not to immerse in a Mikveh on Erev Yom Kippur.[255] [See footnote[256]] If however, she is within three days of relations that did not take place in proximity of her immersion or her period, then she may immerse on Erev Yom Kippur. Prior to her immersion, she is to thoroughly clean out her vaginal area with hot water in order to expel all the seed from her body.[257] Women who are not within three days of marital relations are not required to clean themselves from possible semen prior to the immersion.
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Q&A Should single women and girls immerse on Erev Yom Kippur? This matter is disputed amongst Poskim, as mentioned above, and there are different customs followed amongst communities.[258] Should married women who are impure [menstruating] immerse? It is permitted [and accustomed] for married women to immerse in a Mikveh on Erev Yom Kippur even if they are impure, and within Shiva Nekiyim.[259] Some[260] however write that a woman who is within her 7 clean days is not to immerse.[261] May a woman who is after Shiva Nekiyim, but has still not immersed in a Mikveh, immerse on Erev Yom Kippur? Some Poskim[262] rule she may immerse and have in mind to not be Yotzei the Mitzvah of immersing for her husband. This will allow her to immerse later on for her husband with a blessing. Others[263] suggest that she is to immerse on Erev Yom Kippur with a Chatzitza on her body. |
C. May an Avel within Shiva immerse in the Mikveh?[264]
It is permitted for a mourner in Shiva to bathe in hot water and immerse in a Mikveh on Erev Yom Kippur. He is to do so as close as possible to the start of Yom Kippur.
D. If a Mikveh is not available:[265]
Introduction:
The immersion in a Kosher Mikveh accomplishes two matters. It purifies a person from the Keri impurity and it adds extra purity to the soul, cleansing it in a form of Teshuvah [i.e. Tosefes Taharah].[266] According to many Poskim[267] these two aspects and benefits are independent of each other and receive separate laws in a case that a Kosher Mikveh is not available. Regarding the purification from Keri, the Sages established that a Kosher Mikveh is not required and hence the immersion in drawn water or pouring of nine Kavim is valid, [as will be explained below]. However, regarding the purity added to the soul, these forms of Mikveh are invalid.[268] Hence, one is always to prefer a Kosher Mikveh over using the methods below and the methods below are to only be used when there is lack of alternative.[269] On the other hand, there is also a stringency regarding the purification of a Baal Keri over the aspect of Tosefes Taharah, as the Poskim bring that in a time of need one may pour water over the hands or learn Mishnayos to accomplish the Tosefes Taharah. It however does not help to purify one from the state of Keri. [See Q&A for details on this topic]
Using Mayim Sheuvim-swimming pool:[270] To achieve purification from the state of Keri one may immerse in 40 Seah [90 gallons or 332 liters[271]] of even drawn water that is in the ground [such as a typical swimming pool].[272] However, it does not help to immerse in a vessel that contains drawn water.[273] [An over the ground swimming pool is seemingly invalid for this purpose.]
Nine Kavim-shower:[274] If one is not able to immerse in any body of water [even a swimming pool and the like] then he is to pour nine Kavim [12.5 Liters[275]] of water over his body. One may use up to 2 or 3 buckets of water for this purpose, pouring each bucket one after the other, if in total they contain nine Kavim of water. In such a case, one must begin pouring the second bucket prior to finishing the pouring of the first bucket, and so too one must begin pouring the third bucket prior to finishing the pouring of the second bucket. It is invalid to use four buckets of water for the accumulation of nine Kavim, [and hence if the first three buckets or last three buckets do not contain nine Kavim in total it is invalid].[276] Even when pouring from one vessel one must be careful that the water continuously falls on him without any interval at all. If one entered halfway into a Mikveh and on his top half he poured nine Kavim, it is valid. [See Q&A regarding shower]
If it is painful for one to immerse in the Mikveh or he is sick:[277] If it is painful for one to immerse in a Mikveh [such as the water is too cold[278], or one is sick] then he may follow the method brought above of pouring nine Kavim of water. [However, one should not initially choose pouring nine Kavim over immersing in a Mikveh, as the nine Kavim only accomplish the removal of the Keri impurity. It however does not accomplish the additional purity added by immersing in a Mikveh.[279]]
Washing the hands forty times in a case that one is unable to immerse in a Mikveh or shower: See Q&A!
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Q&A on Sheuvim Can one fill up his bathtub and immerse in the water for purification of Keri?[280] It is only valid to do so if: a) the hole of the bathtub is at least 3.8 centimeters wide[281], and b) one is able to stop up the hole, and c) it is filled with 332 liter of water, and d) one is able to fully immerse his entire body within the water simultaneously. [Typical bathtubs are not large enough to accomplish this by a normal sized person.] Q&A on Nine Kavim Can one perform “nine Kavim” in the shower?Yes.[282] One can do so by staying under the shower head for 3-4 minutes consecutively without turning the water off for even a moment in between.[283] One is to stand straight under the shower head with his hands weakly folded over his chest as explained next. It is invalid to do so while one is lying in the bath, as will be explained. How is the nine Kavim to be poured over the body?[284]The water must be poured over the entire body. One is to stand straight with his hands weakly folded over his chest[285] or along his sides down to the thigh[286] and have the water poured directly over his head. It is not necessary that the water actually touch every part of the body.[287] Nevertheless, some Poskim[288] rule that one is to wet his feet beforehand in order so the water being poured attaches to the water under his feet. It however does not have to touch the armpit and the like.[289] It is not valid if the water was poured only on one part of the body, even if one later pours on the other part.[290] However, there are Poskim[291] who are lenient in such a case. Does a Chatzitza/interval invalidate the nine Kavim?[292]One must remove all intervals from the body prior to pouring the nine Kavim. |
| Does it help to immerse in nine Kavim?[293]
No. The nine Kavim are only valid if they are poured onto the person and not when one immerses in them. This applies whether the water is in the ground or in a vessel. If, however, it contains 40 Seah in the ground then it is valid for immersion. Lying in a bath and having the nine Kavim [shower] poured over his body:[294] The nine Kavim are only valid if they are poured over his entire body, as stated above. Thus, it is invalid for one to sit or lie in a bathtub with water and have the nine Kavim poured over his head.[295] Other alternatives to a Mikveh Washing the hands forty times in a case that one is unable to immerse in a Mikveh or shower: If one is unable to immerse in a Mikveh or shower with nine Kavim then he should purify his hands by pouring water on them forty times.[296] The order is as follows: One first pours ten times on each hand, alternating between each hand after each pour.[297] One then pours ten times consecutively on the right hand and ten times consecutively on the left hand for a total of 40 pours between the two hands combined.[298] The 40 acts of pouring correspond to the 40 Seah of a Mikveh.[299] One is to intend the Divine 72 letter name [שם ע”ב], which is found in the Divine name of Havaya, during these pourings.[300] [The Rebbe states[301] that these pouring only give a person the additional purity that the immersing in a Mikveh accomplishes, however it does not remove the Keri impurity from the body.] Learning Mishnayos:[302]One who is unable to immerse in a Mikveh is to learn Mishnayos that deal with the laws of Purity. This especially applies to Miseches Mikvaos. Nevertheless, this only gives a person the additional purity that the immersing in a Mikveh accomplishes, however it does not remove the state of Keri impurity from the body. If one immersed in a pool or performed nine Kavim should he also pour forty times on his hands or recite the Mishnayos? Seemingly, one is to do so in order to gain the additional purity received from these washings.[303] |
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General Q&A Is Zochlin[304] invalid for a man’s Mikveh? Many Poskim[305] rule that a Mikveh which is Zochlin is invalid for purification of the state of Keri.[306] Others[307] however rule that it is valid for purification from the state of Keri.
May a man immerse in a Mikveh with a filter? *For proper understanding of the terms and ruling below refer to the next supplement for all the details and clarifications on this matter. It is best for a man to immerse in a Mikveh that is valid [at least Bedieved] even for women and Keilim, in order to benefit from both purification of Keri and Tosefes Taharah according to all opinions.[308] Regarding filters: If the filter does not pose an issue of Zochlin or Sheuvim [see supplement for different types of filters and their law] then it is valid according to all. Many men Mikvaos today use a tube filter that is submerged within the water on the basis that it does not pose a problem of Sheuvim or Zochlin.[309] In the event that the Mikveh uses a filter that poses a problem of Zochlin or Sheuvim, it is best to immerse in a different Mikveh that does not contain a problematic filter. This applies even if the filter is currently turned off, nevertheless if it poses a problem of Sheuvim it is best to immerse in a different Mikveh.[310] However Bedieved, or in a time of need, one is not to refrain from immersing in such a Mikveh.[311] In the words of the Minchas Yitzchak[312], “certainly one is not to be stringent [by a men’s Mikveh] all the stringencies taken by a women’s Mikveh, especially if one does not have anywhere else to immerse”.
May a man immerse in a Mikveh while it is being filled with water? Yes.[313] However it is a Hiddur to avoid doing so.[314] May a man immerse in a Mikveh while it is being emptied of its water?[315] No.[316] However in a time of need one may certainly immerse in such a Mikveh and he receives reward for doing so. May one initially use a swimming pool as a Mikveh?[317] If a Kosher Mikveh is available, one is not to immerse in a swimming pool. This applies even if the pool does not contain a filter.[318] If a Kosher Mikveh is not available, one may immerse in the pool, making sure to turn off the filter prior to doing so.[319] If one is unable to turn off the filter, he is nevertheless not to refrain from immersing in the pool if there is no other Mikveh available.[320] May men immerse in a women’s Mikveh?[321]Some Poskim[322] rule men may even initially immerse in a woman’s Mikveh and we do not assume this will detract woman from visiting the Mikveh.[323] Practically men are not to immerse in a women’s Mikveh if there is a men Mikveh available. If another Mikveh is not available, it is permitted to immerse in a woman’s Mikveh if doing so will not cause women to be deterred or challenged in going to this Mikveh as a result of the men’s immersion. If, however, one has established that there are women who are disturbed by this matter then the men may not immerse in the Mikveh.[324] However regarding Erev Rosh Hashanah and Erev Yom Kippur it can be arraigned for the men to immerse[325], although care should be taken to switch the waters afterwards and clean the Mikveh in anticipation for the woman’s immersion.[326] |
| Summary-If no Mikveh is available:[327]
If one does not have a Mikveh available, he can immerse in any ocean or sea. If this too is not available, one can immerse in even immersed water such as a swimming pool. If one is not able to immerse in any body of water, then he is to pour nine Kavim of water over his body. [One can do so by staying under the shower head for 3-4 minutes.[328] If one is unable to shower then he should purify his hands by pouring water on them forty times.[329] The order is as follows: One first pours ten times on each hand, alternating between each hand after each pour.[330] One then pours ten times consecutively on the right hand and ten tomes consecutively on the left hand for a total of 40 pours between the two hands combined.[331]] |
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Sparks of Kabala The Kavanos while immersing in a Mikveh:[332]One is to immerse eight times in the Mikveh, each time with a different Kavana. The first time one immerses he is to intend that he is immersing in a Mikveh Taharah which is the Gematria of 151 which corresponds to the name Eh-Yeh. This purifies one from his impure state. The second immersion is to rectify one’s bad trait of anger. The third immersion is to rectify the blemishes he created in Sheim Ab. The fourth immersion is to rectify the blemishes he created in Sheim Sag. The fifth immersion is to rectify the blemishes he created in Sheim Mah. The sixth immersion is to rectify the blemishes he created in Sheim Ban. The seventh immersion is to remove the weekday garments of the soul. The eighth immersion is to receive the ray of Yom Tov, of Yom Hazikaron. These Kavanos likewise apply on Erev Yom Kippur. The purification affected by a Mikveh:[333]There is a tradition from the Kabalists that there are four hundred aspects of impurity that reside upon an impure person. In order to remove these 400 aspects of impurity one must immerse in a Mikveh of 40 Seah. The waters represent Chesed and hence have the ability to purify the body. One’s entire body must be immersed in the Mikveh simultaneously as if even one hair is protruding from the water the impurity remains on that hair and then spreads to the rest of the body [upon coming out of the water]. |
8. The Yom Kippur Attire:
Wearing clean clothing:[334] There is an obligation to honor Yom Kippur with clean and proper attire.[335] One may not place on himself sackcloth even if he is doing so for purposes of repentance.[336]
Wearing a white Kittel:[337] The custom is to wear a Kittel [over one’s clothing] on Yom Kippur.[338] It is permitted to be worn even by a mourner [even if Yom Kippur did not break the Shiva[339]].[340] [A Chasan who wore a Kittel at his wedding does not wear a Kittel on the first Yom Kippur thereafter.[341]] See Chapter 4 Halacha 2 for further details on the Kittel.
Should women wear a Kittel?[342] This is dependent on the reason behind the custom of wearing a Kittel.[343] [Practically, the custom amongst women is not to wear a Kittel.]
Shabbos tablecloths:[344] As a result of the above obligation to honor Yom Kippur with clean clothing, it is customary to place the Shabbos tablecloths over the table [in one’s house and] over the tables in Shul.
Coming to Mincha of Erev Yom Kippur in Shabbos clothes:[345] One should arrive at Shul for Mincha in his Shabbos attire.
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Q&A May women wear jewelry and ornaments on Yom Kippur?[346] On Yom Kippur, women are not to wear jewelry or ornaments that are normally worn on Shabbos or Yom Tov, in order so they show fear for the Day of Judgment. However, they may wear jewelry that is normally worn on a weekday.[347]
May clothing with gold threads be worn on Yom Kippur?[348] One is not to wear clothing that contain gold threads on Yom Kippur.[349] This applies for both men and women.[350] May gold jewelry be worn on Yom Kippur?[351] Yes.[352] |
9. Reading the Haftorah of Yom Kippur:[353]
On Erev Yom Kippur, one is to read the Haftorah of Yom Kippur.
10. The Confession Prayer:[354]
A. The obligation:[355]
It is an obligation to say the confession prayer on Yom Kippur being that it is a day of atonement and forgiveness[356] [and whenever we receive atonement, a confession prayer is said].[357] [Likewise, there is an obligation to perform Teshuvah on Yom Kippur, and whenever one performs Teshuvah he is Biblically obligated to confess.[358]]
B. When is it said:
The custom is to recite the confession prayer for a total of at least ten times on Yom Kippur.[359] The following is a breakdown as to when the confession prayer is said.
Mincha Erev Yom Kippur and as Yom Kippur begins: From the letter of the law, the confession is to be said from the start of the atonement, meaning from the start of Yom Kippur, which is by nightfall.[360] However, the Sages instituted for the confession to also be said before Yom Kippur, by Mincha.[361] Accordingly, it is to be said by Mincha due to the Rabbinical institution, and is also to be said by Maariv, as is required from the letter of the law. However, some Poskim[362] rule that from the letter of the law the confession is to be said before Yom Kippur begins, which is as it becomes dark, and not after Yom Kippur begins after it becomes dark.[363] Nonetheless, also in their opinion the Sages instituted for the confession to also be said by Mincha.[364] According to this opinion, the confession must be said by Mincha due to the Rabbinical institution, and is also to be said right before Yom Kippur as is required from the letter of the law. Practically, although we rule like the first opinion[365], nevertheless it is proper for every person to be stringent upon himself like the latter opinion.[366] Therefore, in addition to the confession prayer said after Mincha of Erev Yom Kippur and at Maariv of Yom Kippur, one is to also confess upon the approach of Bein Hashmashos.[367] [Practically, being that Kol Nidrei is said at this time, one should say this confession prior to Kol Nidrei.[368]]
Confessing in every Shemoneh Esrei of Yom Kippur:[369] In addition to the above confessions, the sages instituted the confession prayer to be said after [after Sim Shalom of] each Shemoneh Esrei prayer which is recited on Yom Kippur.[370] [This is with exception to the prayer of Neilah, in which only Ashamnu is recited and not the full confession liturgy.[371]]
The confession within the Chazans repetition:[372] The Chazan recites the confession prayer during Chazaras Hashatz. It is said in the midst of Shemoneh Esrei, as opposed to after its conclusion. When the Chazan says the confession prayer, the congregation says the prayer together with him.[373] They are not obligated to mention their particular sins in this confession, and rather simply saying “We sinned against You” suffices. [Nevertheless, the custom is to repeat the entire confession.] It is forbidden to speak while the Chazan says the confession.
C. What is one to say in his confession?[374]
One is not obligated to mention specific sins during his confession, and even saying “I have sinned” suffices. Nevertheless, it is initially proper to mention one’s particular sins during the confession.[375] One’s particular sins are to be mentioned quietly.[376] One may mention sins from previous years which he already repented on, as one should view his sins as if they are constantly before him.[377]
D. How to say the confession:[378]
One is to stand while reciting the confession prayer. He is not to lean on an item in a way that if the item were to be removed it would cause him to lose his balance and fall. It is proper to bend one’s back upon saying the confession, in order to say it with great humility. Upon confessing, one is to hit his heart [each time he recites a particular sin]. Others are accustomed to hit their chest.
How to achieve atonement:[379] The day of Yom Kippur only atones for the sins of a person who believes in the specialty of the day of Yom Kippur, and repents.
| Summary:
One recites the confession prayer after Sim Shalom of each Amidah prayer of Yom Kippur [with exception to Neilah in which it is not said]. One also recites the confession prayer at Mincha of Erev Yom Kippur. Upon the approach of dusk of Yom Kippur, one is to say the confession prayer. Q&A May an old or weak person lean while reciting the confession prayer? Some Poskim[380] rule it is permitted for them to do so. Is one to mention his personal sins within the confession prayer printed in the Siddur?[381] It is proper for one to silently mention any of his personal sins during the confession prayer recited. [Nevertheless, it is to be recited only after he has completed the regular Nussach of confessions.[382]] What confession prayer is to be recited by Bein Hashmashos, before Kol Nidrei? Some[383] say the entire Nussach of Viduiy of Ashamnu. If there is not enough time available, then one can simply say that “We sinned against You” and this suffices.[384] What is one to do if he forgot to recite the confession prayer in Shemoneh Esrei?[385] If one forgot to say it during Shemoneh Esrei, he may say it after Shemoneh Esrei. If one made an invalidating mistake that requires repetition of Shemoneh Esrei, must he also repeat the confession prayer?[386] No. |
11. Mincha:
Placing Tzedaka onto plates:[387] Prior to Mincha one is to place coins of charity onto plates which are set up in Shul.[388]
When is it prayed? Mincha is prayed in the early the afternoon with extreme concentration, arousing Teshuvah from the depths of the heart.
The confession prayer:[389] One recites the confession prayer at the conclusion of Shemoneh Esrei of Mincha. [If one forgot to say it during Shemoneh Esrei, he may say it after Shemoneh Esrei.[390]]
Hodu and Patach Eliyahu: When Erev Yom Kippur falls on Erev Shabbos, one recites Hodu and Patach Eliyahu prior to Mincha.
12. Seudas Hamafsekes-The Final Meal:[391]
When?[392] Immediately after Mincha, one is to eat the final meal which is eaten prior the fast. This meal is referred to as the Seudas Hamafsekes.
Dipping bread in honey:[393] One is to dip the bread in honey during the final meal.
Dairy:[394] Dairy foods, including milk and butter[395], are to be avoided [by men] during the last meal.[396] Only light foods should be eaten, as mentioned above.
Fish: Some Poskim[397] write one is to avoid eating fish during the last meal.[398] Other Poskim[399] however limit this restriction to only hot or salted fish.[400]
Spicy foods:[401] Spicy foods which heat the body, should not be eaten during the Seudas Hamafsekes.[402] [For this reason, sour foods such as lemon, are also to be avoided.[403]]
Salt:[404] We are particular not to add salt to our foods on Erev Yom Kippur.
Kreplach:[405] It is customary to eat Kreplach [a cooked pastry pocket filled with ground chicken] on Erev Yom Kippur.[406]
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Q&A May one have a coffee with milk in the last meal [if he is not eating meat]?[407] Yes. Is one to avoid drinking wine and other alcoholic beverages during the Seudas Hamafsekes? Some Poskim[408] rule one is to avoid drinking wine and other alcoholic beverages during the Seudas Hamafsekes on Erev Yom Kippur. This matter is not mentioned in Admur or earlier Poskim. |
| Learning Torah:[409] During the meal of Erev Yom Kippur, one is to be very careful to speak words of Torah on the table. |
13. Eating and drinking after concluding the Seudas Hamafsekes meal:[410]
Verbalize that one is not accepting the fast at the meals conclusion: One may eat and drink after the Seudas Hamafsekes meal, up until sunset. This applies even if one decided in his mind to no longer eat or drink after the meal.[411] Nevertheless, it is best for one verbalize prior to ending the meal that he does not plan to begin the fast until sunset.
If one verbally accepted the fast: If one verbally said he would begin his fast after the conclusion of the meal, then he may no longer eat or drink after the meal’s conclusion, as these words have the status of a vow. If the person decided that he is accepting Yom Kippur after the meal, then if he verbalized this past Plag Hamincha, he must begin to keep all the laws of Yom Kippur from after the meal.
14. Birchas Habanim: Blessing ones children prior to leaving for Shul:[412]
On Erev Yom Kippur, after the Seudas Hamafsekes[413] but prior to leaving to Shul for Kol Nidrei[414], it is accustomed for parents to bless their children [with the priestly blessing of “Yivarechicha Hashem Veyishmirecha”[415]]. They should cry to Hashem that their prayers are accepted and their children be sealed for a good year spiritually and physically.[416] It is customary for mothers to likewise bless their children.[417] The Rebbe Rashab would place his hands over the heads of his granddaughters when saying the blessing.[418]
The Nussach of Birchas Habanim: The Rebbe was accustomed to beginning the blessing from “Vayidaber Hashem El Moshe Lamor….”. However, some are accustomed to reciting “Yesimcha Elokim Kiefraim Ukiminashe”.[419]
Placing the hands on the child’s head: The prohibition against a Non-Kohen reciting Birchas Kohanim[420] applies if one raises his hands, similar to a Kohen, upon saying the Birchas Kohanim.[421] Due to the above prohibition against lifting the hands, some[422] are accustomed not to even rest both hands on the head of the person being blessed when blessing him with Birchas Kohanim, and rather rest only one hand on his head. Other Poskim[423] rule it is permitted and encouraged for one to do so. Practically, the widespread custom is to be lenient and allow the placing of two hands on the head of the person being blessed[424], and so was the custom of the Chacham Tzevi[425] and Rebbe Rashab.[426]
15. Insulating food on Erev Yom Kippur:[427]
Some Poskim[428] rule it is forbidden to insulate food on Erev Yom Kippur for the sake of eating after Yom Kippur.[429] Other Poskim[430] however rule it is permitted to be done.[431] Although the latter opinion is the main Halachic opinion, nevertheless, the custom is to be stringent like the former opinion.
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Q&A May one leave food cooking over a fire on Erev Yom Kippur for the sake of eating it on Motzei Yom Kippur?[432] Based on the above custom, one may not do so. May one leave food cooking over a fire on Erev Yom Kippur for the sake of children or an ill person?[433] Yes. In such a case, it is permitted to leave food over the fire, or insulate food before Yom Kippur, whether they plan to eat the food on Yom Kippur or desire to have the food ready to be eaten immediately after Yom Kippur. |
16. Tosefes Yom Kippur-Adding on to the holiness of Yom Kippur:[434]
It is a Biblical command to add on to the time of Yom Kippur, both in its beginning and end.[435] This means that one is to begin to keep all[436] the laws of Yom Kippur prior to its official entrance by sunset and after its official leave, after nightfall the next day. This law likewise applies for Shabbos and all Holidays.[437] Due to the above, Yom Kippur usually extends for up to 26 hours.[438]
How much time does one need to add to Yom Kippur?[439] There is no minimum amount of time that one needs to add to the entrance and leave of Yom Kippur. Thus, even if one adds one moment, he has fulfilled the Mitzvah. [However, some Poskim[440] learn based on Admur in the Siddur that one must add four minutes to the entrance and leave of Yom Kippur, Shabbos and Yom Tov.]
Practically, from when should one begin Yom Kippur? All the prohibitions apply starting from sunset[441] of Erev Yom Kippur. When one stops doing Melacha and begins the oppressions from the visible sunset [Shekia Haniris] he has also fulfilled the Mitzvah of Tosefes Yom Kippur.
17. Candle Lighting:
A. The Mitzvah to light candles:[442]
On every Shabbos and Holiday there is a command to honor the day through eating a festive meal. Now, being that we cannot honor Yom Kippur through eating, due to the commanded fast, therefore, the Torah commanded us [in its stead] to honor it through wearing clean clothing and lighting candles.[443] Thus, one must honor Yom Kippur through lighting candles, and it is a Mitzvah to do so, just as is done on every other Erev Shabbos and Yom Tov.[444]
Married couples:[445] Despite the above obligation, some communities are accustomed to prohibiting married couples from lighting candles in their home on Erev Yom Kippur, in order to prevent them from seeing each other, which can possibly lead to marital relations. In other communities, however, couples light candles in their home [and room] in honor of Yom Kippur.[446] Those communities who light candles are to recite a blessing, as will be explained. [Practically, the custom today amongst all communities is for even couples to light candles with a blessing.[447]]
When Yom Kippur falls on Shabbos:[448] In years that Yom Kippur falls on Shabbos, according to all one must light Shabbos candles [and thus also leave a light on in the couple’s bedroom, as explained next].
The blessing:[449] After lighting the candles for Yom Kippur, one says the blessing of “Asher Kidishanu Bemitzvosav Vetizvanu L’hadlik Neir Shel Yom Hakippurim.”[450] If Yom Kippur coincides with Shabbos, one says “L’hadlik Neir Shel Shabbos Veshel Yom Hakippurim.” One then recites Shehechiyanu.
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Q&A If one said accidently said “Shel Yom Tov” or “Shel Shabbos” does she fulfill the obligation? Said Shel Yom Tov:[451] If one said the blessing of “Shel Yom Tov” by candle lighting of Yom Kippur he/she fulfills their obligation. According to all, if one remembers within Kdei Dibbur, he/she is to correct himself/herself. Said Shel Shabbos: If one accidently said in the blessing “Shel Shabbos” instead of “Shel Yom Hakippurim”, then if one remembers right away, within Kdei Dibbur, she is to correct herself and say Shel Yom Hakippurim. If one only remembered after Kdei Dibbur, some Poskim[452] rule that she is nevertheless Yotzei.[453] Other Poskim[454], however, rule that it is questionable as to whether she fulfills her obligation of the blessing. Other Poskim[455] rule that she is not Yotzei and must repeat the blessing.[456] Practically, Safek Brachos Lihakel, and she is thus not to repeat the blessing.[457] Nonetheless, if she wants, she may ask her father/husband to light another candle with a blessing and have her in mind to be Yotzei the blessing without doubt. If Yom Kippur fell on Shabbos and one only said the blessing of Yom Kippur, what is he/she to do? Some Poskim[458] write that he/she is not required to repeat the blessing of Shabbos. The same applies vice versa.
If a man is lighting candles, is he to say Shehechiyanu by candle lighting?[459] When a man lights candles, he does not recite the blessing of Shehechiyanu by candle lighting, rather, it is said in Shul together with the congregation. If he did say it by candle lighting, then he may not repeat it later on.
If a man is lighting candles, does he first light the candles and then say the blessing or vice versa?[460] Some Poskim[461] rule men are to follow the same order as women, and are hence to first light the candles and then say the blessing. Other Poskim[462] however rule that men are to always first say the blessing and then light the candles. [See footnote for opinion of Admur[463]] Must a woman remove her leather shoes before lighting candles?[464] Yes. |
B. Leaving a light on in the bedroom of married couples:[465]
If a couple is leaving a light on in their house [on the night of Yom Kippur], then they are required to also leave a light on in their bedroom.[466] This applies both in areas that are accustomed to light Yom Kippur candles at home, and in communities that are not accustomed to light Yom Kippur candles.[467] [Thus, being that the custom today in all communities is to leave lights on in the home, therefore, a married couple is obligated to leave a light on at night in their bedroom. Seemingly, this candle is to remain lit throughout the night. Due to safety reasons, one should not light an actual candle, but rather simply turn on a lamp or night light that will remain lit throughout the night.]
| Summary:
On Erev Yom Kippur, a married couple must leave a light on in their bedroom. Q&A If one’s wife is a Niddah must they light a candle in the room?[468] No. There is no need for a candle to be lit in their room. [However, some Poskim[469] write that in areas accustomed to light Yom Kippur candles, which is all areas today, then they are likewise to leave a light on in the marital bedroom, even if the wife is in a state of Niddah.] How long must the light remain on for in the bedroom?[470] The candle or lamp must remain lit until the morning.
Is leaving a night light on in the bedroom a valid form of light?[471] Yes. |
C. Lighting above the ill and in alleyways:[472]
On Erev Yom Kippur, it is customary in all communities to light candles near sick people and in dark alleyways.
D. Lighting candles in Shul:[473]
On Erev Yom Kippur, candles are lit in Shul. In the past, it was customary for every male, young[474] and old, to light a candle in Shul.[475] However, today the custom is only for married men to light a candle in Shul.[476] [This candle is customarily called a Gezunt Licht.]
Having a gentile extinguish the candles:[477] Being that many candles are lit in Shul, the custom became to hire a gentile to guard the Shul to prevent the spread of fire. However, from this descended a custom to allow asking the guard to extinguish or light the candles. In truth, there exists no Halachic permission for asking the gentile to do so. Such a person is to be protested, especially on the Day of Judgment.
If the candle extinguishes:[478] If the candle that one lit[479], extinguished on Yom Kippur, it is a bad omen. To rectify this, he should relight the candle after Yom Kippur and let it burn out on its own. So too, he should accept upon himself that every year thereafter in which the candle remains lit after Yom Kippur, he is not to extinguish it but rather let it go out on its own. [To avoid this issue, some suggest placing the candle in Shul together with all the other candles, and hence avoid knowing which candles belongs to whom.[480]]
E. Lighting a Yizkor/Yartzeit candle:[481]
The custom is to light a [24-hour] candle for a deceased parent on Erev Yom Kippur, known as a Ner Neshama, [and so is the Chabad custom[482]].
Both parents deceased:[483] One is to light a Yizkar candle for his deceased father and mother. [This implies that one is to light a single candle on behalf of both parents.[484] Some Poskim[485], however, rule that if both one’s father and mother are deceased, one is to light two candles in their memory.]
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Leaving a 24-hour candle on in the house for Havdala:[486] One is to light a 24-hour candle in his home to be used for Havdala on Motzei Yom Kippur. See Chapter 5 Halacha 6! Q&A May one use a Yartzite or Teshuvah candle for Havdalah?[487]No.[488] However, one may light another candle from it and then say a blessing. |
18. Asking forgiveness:
Yom Kippur does not atone for sins between man and his fellow. Therefore, if one wronged someone, even in words, he must make amends prior to Yom Kippur.[489]
A. How to ask for forgiveness:
In front of three:[490] One should ask forgiveness from the person he offended in front of three people.
Mentioning the sin:[491] One must explicitly mention to the victim the sin or offence that he is asking forgiveness for. If, however, the victim will be embarrassed to hear the sin or offence, one is not to mention the particular sin and is rather to ask for general forgiveness.
If the person is no longer alive:[492] If the person one offended is no longer alive, then if the grave is within a three Parsa[493] distance, one is required to go barefoot to the grave together with ten other people and ask forgiveness from the deceased saying “I have sinned against the G-d of Israel, and this individual who I sinned against.” If the grave of the person is further than a three Parsa distance, one may send a messenger together with another ten people, to the grave to ask forgiveness from the deceased.[494]
B. To forgive the offender right away:
When asked for forgiveness, one must forgive the offender immediately.[495] One must be careful in this matter especially at this time of year, prior to Yom Kippur, as when the Jewish people are unified with one heart, the Satan cannot prosecute us.[496]
Forgiveness for the sin of Motzi Sheim Ra:[497] When being asked for forgiveness from a person who slandered him through spreading false rumors [Motzi Sheim Ra], he is not required to forgive the asker at all.[498] Nevertheless, it is an attribute of mercy to forgive the offender even in such a case.
If forgiving the assailant risks damaging oneself:[499] If one suspects that forgiving the offender may lead to some further damage, he is not required to forgive the offender.[500]
If the assailant is not truthfully remorseful:[501] If one sees that the offender does not truly have remorse, then he may refuse to forgive him in order to cause him to feel remorse for what he did.
C. How many times must one try to appease the person he offended?[502]
If the victim refused to forgive the offender after he approached him for forgiveness, the offender must try to appease him another two times in different ways. If the victim still refuses to forgive him, the offender is no longer obligated to try to appease him. Nevertheless, he must tell ten people that he has asked for forgiveness from the person he offended and the victim refused to be consoled.[503] If one desires to be stringent and continue to try to appease the person he offended, he may do so even one hundred times.[504]
One offended his Rebbe:[505] If one offended his Rebbe, even if this is not his main teacher but rather one from whom he has learned Torah, he must try to appease him and ask him for forgiveness even more than three times, until he receives forgiveness.
_____________________________________________________[1] 605:1-6
[2] Admur 605:1; Siddur Admur; Rama 605:1 in name of Geonim; Rav Haiy Gaon
Background and other opinions: The custom of Kaparos dates back hundreds of years to at least the times of the Geonim. [Rama 605:1 “Some of the Geonim wrote regarding this custom and it is recorded by many of the Achronim and so is the custom of our communities”] Rav Haiy Gaon testified that this was the custom in his days. [Rashba 395] It was mainly an Ashkenazi custom that later spread to certain Sefaradic communities. [See Rashba ibid] The Rashba ibid writes that although he abolished this custom from his community due to it resembling the act of the Emorites nevertheless he testifies that this is an accepted custom in the Ashkenazi communities. The Orchos Chaim, in name of the Ramban, writes against this custom. The Michaber in 605:1 rules accordingly that the custom of Kaparos is to be nullified. [In some earlier versions of the Shulchan Aruch, the title page reads that the custom is a custom of nonsense “Minhag Shtus Hu.” Practically, however, many have negated this title page from having been authored by the Michaber ibid, and hence in most versions of the Shulchan Aruch, and all current versions, it is omitted. See Shemesh Tzedakah 23; Answer of Shevet Halevi, Rav Shlomo Amar, and other Rabbanim to publisher of Shulchan Aruch Hashaleim Machon Yerushalayim that it should be omitted] The Rama ibid defends the custom saying it is based on the Geonim of previous generations and thus is forbidden to be swerved from. The Alter Rebbe records this custom and does not make any mention of the opinion of the Michaber. Practically, even amongst the Sephardim the custom spread to do Kaparos [Kaf Hachaim 605:8] The Arizal himself was very careful regarding this custom. [Piskeiy Teshuvos 605:1] The Maharal in Nesivos Olam, Nesiv Habitachon, writes there is a complete proof for this custom from the Talmud in Brachos. [Shaar Hakolel 42:1] A similar custom to Kaparos [however not with a chicken, and not on Erev Yom Kippur] is brought in Rashi Shabbos 81b.
[3] Siddur Admur based on Yuma 20b; Rosh Yuma 8:23 “Since its name is Gever it is able to atone for man which is called Gever”
[4] The reason: We slaughter the chicken in order to subdue the severities, and we remove it’s blood in order to sweeten it. It is called a Kaparah similar to the scapegoat that is thrown off the cliff on Yom Kippur. [Siddur Admur; Siddur Arizal; Peri Eitz Chaim; Shelah 235b; See Shaar Hakolel 44:1]
[5] Siddur Admur; Second custom in Admur 605:3; Custom of the Arizal brought in Shaar Hakavanos and Peri Eitz Chaim Shaar Yom Kippurim; M”A 605:2; Shelah Yuma 235; Elya Zuta 605:4; Tashbatz 125; Bach in name of Mordechaiy Katan; Mateh Efraim 605:2; see Piskeiy Teshuvos 605:1
Other opinions-Ruling of Admur in Shulchan Aruch 605:3: In the Shulchan Aruch 605:3 Admur records a difference in custom and rules as follows: Some [Levush brought in M”A 605:2; Kitzur SHU”A 131:1] are accustomed to take a single male chicken on behalf of all the male members of the family and a single female chicken on behalf of all the female members of the family. Others [Poskim ibid] however are accustomed to take a Kapara chicken for each individual family member. [Admur ibid]
[6] The reason: As each individual requires an individual Kaparah for his soul. Furthermore, the Kaparah is similar to a Karban and we rule that two people cannot bring a single obligatory offering. [Elya Zuta 605:4]
[7] Admur 605:3; Siddur Admur; Rama 605:1
[8] Siddur Admur; Second custom in Admur 605:3; Custom of the Arizal brought in Shaar Hakavanos and Peri Eitz Chaim Shaar Yom Kippurim; M”A 605:2; Darkei Moshe 605:2; Bach 605 in name of Mordechai Katan; Shelah Yuma 235; Elya Zuta 605:4; Tashbatz 125; Bach in name of Mordechaiy Katan; Mateh Efraim 605:2; see Piskeiy Teshuvos 605:1; Shevach Habris 1:16; Nitei Gavriel Yom Kippur 10:2; See Likkutei Sichos 22 p. 59; Shaareiy Halacha Uminhag 2:250
Ruling of Admur in Shulchan Aruch 605:3: In the Shulchan Aruch 605:3 Admur records a difference in custom and rules as follows: According to the first custom [brought in previous footnotes] that allows exempting many males with one chicken and many females with one chicken, one is only required to take for a pregnant woman two chickens, one male and one female chicken. [Admur ibid; Rama 605:1; M”A 605:2; Mahril] The reason for this is because if the fetus is a male, then he has one male chicken as required, and if it is a female, then it suffices for the mother and fetus to have one female chicken. [Admur ibid; M”A ibid] However according to the second custom mentioned to take a chicken for each family member, a male for a boy, female for a girl, then one is to take for a pregnant woman three chickens, two females and one male. [Admur ibid]
[9] The reason that a chicken is taken on behalf of the fetus even though it does not require atonement is because the mother may have eaten non-Kosher food during the pregnancy. [Likkutei Sichos 22 p. 60]
[10] Mateh Efraim 605:2; M”B 605:3; See Admur ibid; Rama 605:1; M”A 605:2; Mahril; Levush 605:1
[11] Mateh Efraim 605:2; M”B 605:3
[12] See Admur 605:3; Elya Zuta on Levush 605; Hamaor 1985 p. 15; Nitei Gavriel 10:12
[13] M”B 605:3; Levush 605:1 “As two people can take one Kaparah”; This follows the 1st custom mentioned in Admur 605:3 who allows one chicken to be used for many family members.
[14] Meaning that one fulfills his obligation according to the 1st custom in 605:3, however according to the 2nd custom there one does not fulfill his obligation. [See Elya Zuta on Levush 605; Hamaor 1985 p. 15; Nitei Gavriel 10:12]
[15] Ashel Avraham Butschetch Tinyana 605
[16] Stringent opinion-Must give to pauper: Rama Y.D. 249:1 “One is not to use his Maaser money for a Mitzvah, such as to donate candles to a Shul or other Devar Mitzvah, and rather the money is to be given to paupers”; Maharil Rosh Hashanah and Teshuvah 56; See Beir Goleh ibid who explains that the Rama refers to a Mitzvah that one already obligated himself to pay, and on this he can’t use Maaser money, however in general he agrees with the Maharam that Maaser may be used for a Mitzvah, and hence there is no dispute. [Pischeiy Teshuvah 249:2] So can also be implied from Taz 249:1 that there is no dispute. [See Tzedaka Umishpat 6 footnote 7] However, see Chasam Sofer 231[brought in Pischeiy Teshuva ibid and Ahavas Chesed 18:2] who negates this explanation and states that according to Rama:Maharil it is always forbidden to sue it for a Mitzvah, and so explains Rebbe in Toras Menachem 34:272.
Lenient opinion-May use for Mitzvah: Shach 249:3; Taz 249:1; Maharshal; Derisha 249:1; Maharam Menachem 459; Admur Hilchos Talmud Torah 1:7 regarding using Maaser to pay tuition of Talmud Torah; Admur Seder Birchas Hanehnin 12:9 “The Maaser of the son may be used for other Mitzvos”
[17] Admur Hilchos Talmud Torah 1:7 regarding using Maaser to pay tuition of Talmud Torah; Admur Seder Birchas Hanehnin 12:9 “The Maaser of the son may be used for other Mitzvos”; Likkutei Sichos 9:346; Toras Menachem 34:272 [brought in Shulchan Menachem 5:110]
[18] Beir Hagoleh ibid [in explanation of opinion of Rama ibid]; Chasam Sofer 231, Pischeiy Teshuvah 249:2
[19] Shach 249:3; Taz 249:1; Maharshal; Derisha 249:1; Maharam Menachem 459; Admur Hilchos Talmud Torah 1:7 regarding using Maaser to pay tuition; Toras Menachem 34:272 [brought in Shulchan Menachem 5:110]
[20] In the Shulchan Aruch 605:3 Admur records a difference in custom and rules as follows: Some [Levush brought in M”A 605:2] are accustomed to take a single male chicken on behalf of all the male members of the family and a single female chicken on behalf of all the female members of the family. Others [Poskim ibid] however are accustomed to take a Kapara chicken for each individual family member.
[21] Siddur Admur; Second custom in Admur 605:3; Custom of the Arizal brought in Shaar Hakavanos and Peri Eitz Chaim Shaar Yom Kippurim; M”A 605:2; Shelah Yuma 235; Elya Zuta 605:4; Tashbatz 125; Bach in name of Mordechaiy Katan; Mateh Efraim 605:2; see Piskeiy Teshuvos 605:1
[22] Mateh Efraim 605:2; M”B 605:3
[23] Elya Raba 605:6 in name of Shlah; Mateh Efraim 605:10; M”B 605:6 that one should not use Maaser money to redeem the chickens
[24] Piskeiy Teshuvos 605 footnote 4; See regarding Matanos Laevyonim: M”A 694:1 from Shlah 260b; Mahril 56; Elya Raba 686:4; M”B 694:3; Aruch Hashulchan 694:2
[25] See Likkutei Sichos 22 p. 59; Shaareiy Halacha Uminhag 2:250
[26] The question is that perhaps since this matter is uncommon, and it is in general a doubt whether one needs one chicken per person, then it is not required to take an extra two chickens for the twin.
[27] Kaneh Bosem 2:20
[28] See Hiskashrus 948 footnote 17 that perhaps the atonement for a pregnant woman is not for the fetus but for the woman, and hence once the child is born he needs his own atonement.
[29] Shevet Hakehasi 2:199; Piskeiy Teshuvos 605:2
[30] Kaneh Bosem 2:20
[31] Minchas Yitzchak in a gloss on the above Teshuvah of Kaneh Bosem
[32] Rav Wozner in Koveitz Mibeis Levi 2:17; Piskeiy Teshuvos 605:2
[33] See Keser Shem Tov of Rav Gagin 4 p. 229 that so is custom of Sephardim in Eretz Yisrael; Syria, Egypt and Turkey; Mishneh Halachos 17:70; Mechkirei Aretz 5:111; Nitei Gavriel 11:13; See Rama 605:1; Admur 605:1-3 and Siddur it is implied that the main aspect of Kaparos is to have a chicken slaughtered on one’s behalf, and not necessarily the waving over the head.
[34] The reason: From the wording of all the Poskim it is implied that the main aspect of Kaparos is to have a chicken slaughtered on one’s behalf, and not necessarily the waving over the head. [See Rama 605:1; Admur 605:1-3 and Siddur]
[35] Nitei Gavriel ibid
[36] Mateh Efraim 605:4
[37] Admur 605:2; Siddur Admur; Rama 605:1; Maharil; Arizal in Shaar Hakavanos; Shelah
[38] The reason: This is in light of the verse [Yeshaya 1:18] “If your sins are like red I will whiten them like snow”. [ibid] One is to avoid taking a black chicken, as black represents severity. [Shaar Hakolel 44]
[39] Admur ibid; M”A 605:3; Taz 605:2; Bach
The reason: This is because this appears similar to the acts of the Emorites [idol worshipers] who would search after white chickens to sacrifice them to idols, and it is forbidden for a Jew to resemble this act due to the verse “and you shall not go in their statutes”. [ibid]
[40] Admur 605:1; M”A 605:3; M”B 605:4
[41] M”B 605:4
[42] The reason: As these birds are fit to be sacrifices on the altar, and thus if one performs Semicha on it with his hands it will appear as if he is sanctifying Kodshim and sacrificing them outside of the Temple. [Admur ibid]
[43] M”A ibid in name of Rashi, in name of Teshuvos Hageonim, explain in Machatzis Hashekel; See Siddur Yaavetz that a plant was used as man is compared to a tree.
[44] Chayeh Adam 144; M”B 605:2; Custom of world Jewry, brought in Siddur Chabad of 1944 published by the Rebbe; Custom mentioned by Rebbe in Seudas Rosh Hashanah 5730 [Hamelech Bemesibo 2:23] that so was printed in Machzorim before the Mishneh Berurah was born to do on money, although that nevertheless, the main custom is to do over chicken as required according to Kabbalah; See 4th option in M”A ibid regarding using a plant
[45] Based on M”B 605:2
[46] Rebbe in Hamelech Bemesibo 2:23 brought in glosses of Rav Raskin on Siddur p. 541
[47] 3rd option in M”A 605:3 in name of Levush; M”B 605:4
[48] Rebbe in Hamelech Bemesibo 2:23 brought in glosses of Rav Raskin on Siddur p. 541
[49] Admur 605:1; 2nd option in M”A 605:3 and M”B 605:4
[50] 3rd option in M”A ibid in name of Levush and M”B 605:4
[51] 4th option in M”A ibid
[52] Chayeh Adam 144; M”B 605:2; Custom of world Jewry, brought in Siddur Chabad of 1944 published by the Rebbe; Custom mentioned by Rebbe in Seudas Rosh Hashanah 5730 that so was printed in Machzorim before the Mishneh Berurah was born to do on money, although that nevertheless, the main custom is to do over chicken as required according to Kabbalah
[53] Admur 605:1, Siddur Admur, Sefer Haminhagim p. 123 [English Edition], based on Hayom Yom 9th Tishreiy [The Shulchan Aruch and Siddur contain slight differences]; See Shaar Hakolel 42:2; Glosses of Rav Raskin on Siddur
[54] The custom is to recite Bnei Adam prior to the circling, and only then begin the circling with the words Zeh Chalifasi. [See Sefer Haminhagim ibid]
Ruling of Admur in Shulchan Aruch/Siddur: In the Siddur Admur makes no mention of the circling at all, and in the Shulchan Aruch 605:1 he writes the circling is to be done before the recital of Bnei Adam.
[55] This stands for the Roshei Teveis of Chatach which means to cut, and stands for the name [of an angel-M”A] that “cuts:decides” life for every creation. [Admur 605:1; Taz 605:2; M”A 605:3]
[56] Admur 605:1; Mordechai; Levush; Sefer Haminhagim ibid; omitted in Siddur; See Shaar Hakolel 42 that perhaps in the Siddur Admur holds the circling is not necessary at all
[57] Sefer Haminhagim p. 58; not mentioned in Siddur or Shulchan Aruch; See Shaar Hakolel 42:2 that learns from Admur in Siddur that it is only needed to be done one time.
[58] Siddur Admur; 605:1
[59] Sefer Haminhagim ibid; In 605:1 Admur states to do it three times; In Siddur Admur omits how many times it is to be done in. See Shaar Hakolel 42:2 that learns from Admur in Siddur that it is only needed to be done one time per statement.
[60] Kitzur SHU”A 131:1
[61] See Shaar Hakolel 42:2
[62] Simple understanding of Admur 605:1; Siddur; See Kitzur SHU”A 131:1 “Each one is to take their own Kaparah in their right hand”; Mateh Efraim 605:6 “If one is doing the wave for someone else because they don’t know”; Makor Chaim 605; Kitzur Shelah; Siddur Yaavetz
Other opinions: Some Rishonim record that the Minhag is for the Rav of the town to hold the chicken and wave it around each person’s head. [See Likkutei Maharich]
[63] Kitzur SHU”A 131:1; Mateh Efraim 605:6
[64] See Nitei Gavriel 11:10
[65] See Nitei Gavriel 11 footnote 17
[66] Kitzur SHU”A ibid
[67] Likkutei Maharich
[68] Mateh Efraim 604:6
[69] Admur 605:1; Siddur Admur
[70] Siddur Admur; Arizal in Peri Eitz Chaim Shaar Yom Kippur
The reason: As at this time a string of kindness reigns over the world, and we slaughter the chicken in order to sweeten the severities and we remove it’s blood in order to sweeten it. [Siddur Admur]
[71] Based on M”B 605:2
[72] Explanation: The source of doing Kaparos over chicken at the time of Ashmuros is from the Arizal, and is later recorded in the Siddur of Admur. It is clearly implied from their wording that the main idea is to have the chicken slaughtered at that time, which would imply that if one is not doing it over a chicken, or if it will not be slaughtered then, then there is no reason to do it specifically by dawn. They explain that the slaughtering of the chicken by Ashmuros helps sweeten the severities and the time of Chesed is by Ashmuros Haboker, and hence it helps to sweeten the severities. Nonetheless, one can argue that there still remains some advantage of doing Kaparos over money then, as certainly giving charity likewise sweetens the severities. This would however then enter into the question of giving charity at night before dawn etc which some are particular ion [but not Chabad which allows giving charity after midnight], as well as that I have never heard of Kaparos over money needing to be done before Alos, and hence I would conclude as above. [See Admur 605:1; Siddur Admur; Arizal in Peri Eitz Chaim Shaar Yom Kippur 1]
[73] Mateh Efraim 605:6; Shevach Hamoadim 21:8
[74] Admur 605:1; Rama 605:1
[75] To lean on the chicken’s head, similar to what is done by a Karban brought to atone one’s sins. [Rama ibid]
Other opinions brought in Admur: There are those [Taz 605:3] who refrain from doing Semicha to the chicken in order so it not appear as if one is sanctifying Kodshim and slaughtering them outside of the Temple. There is no need however to suspect for this matter, being that it is common knowledge that a chicken is not a species fit for the altar. [Admur ibid; Levush]
[76] As immediately after the Semicha one is to perform the slaughtering. [Admur ibid]
[77] Shaar Hakolel 42:2
[78] As Admur omitted this from the Siddur. The reason for this is because it has no basis according to the Kabala of the Arizal. [Poskim ibid]
[79] Reshimos Hayoman p. 258
[80] Glosses of Rav Raskin on Siddur
[81] See Shulchan Aruch Yorah Deah Chapter 28
[82] Michaber Y.D. 28:1 and 8 “The one who slaughters is to cover”; Mishneh Chulin 83b; See Tur 28 and Michaber C.M. 382 regarding the law if someone stole his Mitzvah and covered the blood without his permission
[83] See Simla Chadash 28 and Mateh Asher ibid [Vetzaruch Iyun when doing this one after another why this does not transgress the adding of Brachos Sheinan Tzerichos, and that the previous person who heard the blessing was already Yotzei.]
[84] Michaber 28:5; Rebbe Zeira Chulin 83b
[85] And not Ba-afar. It is said with a Segol and not a Kamatz.
[86] Michaber 28:2; Rambam Shechita 14; Tur 28 in name of Rosh
[87] Michaber 28:19; Tur 28; Simla Chadasha 28:23
[88] See Michaber ibid;
[89] See Admur 213:4
[90] Admur 605:6; Rama 605:1; Tur; Tashbatz 126
[91] The reason: The reason for this custom is because it is proper to show mercy for creatures on this day in order to invoke Divine mercy upon us. [Admur ibid; Taz 605:4]
[92] 605:4; Rama 605:1; Maharil
[93] The reason: This is done in order to prevent the paupers from facing the embarrassment of receiving the chickens which were taken for atonement. [ibid]
[94] Shaar Hakolel 42:2 [p. 97]
[95] The reason: As the main aspect of the Kaparos is the slaughtering. [ibid]
[96] As the giving the chicken to the poor is an additional Minhag that was added to Kaparos. The main minhag of Kaparos is to sweeten the Gevuros through a Kosher Shechita, irrelevant of what is done afterwards. Thus its ruled in Achronim that if the Shechita was Kosher but the bird was a Treifa it is still valid. See Shaar Hakolel 42:2
[97] See Admur 605:6
[98] See Michaber 18:18; Simla Chadasha 19:1; 28:22; Shulchan Gavoa 28:41
[99] So is the implication of all the sources in Poskim who discuss donating the chicken to charity, and what to do if you can’t afford to purchase a chicken, and no mention is made that it’s possible to simply borrow one. so also seemingly applies according to the opinion that the Kaparos ceremony is to be identical to a Karban, and the person thus must own it [Vetzaruch Iyun, however, from Erechin 21a and Rambam Maaseh Karbanos 14:9 if actual ownership is required by a Karban, or mere consent suffices]
[100] Reply of Rav Eli Landa; Reply of Rav Avishad;
[101] See Erechin 21a and Rambam Maaseh Karbanos 14:9 that one may have another person bring a Karban on one’s behalf, thus implying that it is not necessary to own the animal; In Kfar Chabad, the custom for many years was for the slaughterhouse to allow the residents to borrow chickens for Kaparos for free, and then return them to the slaughterhouse after the ceremony. [Heard from Rav Meir Ashkenazi]
[102] The answer below is based on a real case scenario that happened in which the organizers borrowed the chickens from the slaughterhouse and did not inform the paying customers that they are in essence only borrowing the chicken. The matter was brought up with a number of Rabbanim, and the main consensus was as stated below. See also Nitei Gavriel 10 footnote 18; Hamaor p. 15; Koveitz Beis Aaron Viyisrael p. 78; Shut Rabbanei Europe p. 326
[103] Reply of Rav Eli Landa; Reply of Rav Avishad; As even by Karbanos, in which we find precedent to allow someone else to bring the animal on your behalf, it is only valid if the person had knowledge that he was not the owner of the animal and nonetheless agreed for it to be brought. However, in the case where it was brought on his behalf without his knowledge then it is invalid. Seemingly, the same applies here, that since the people were unaware that they’re only borrowing the chicken therefore the entire ceremony is invalid. Furthermore, in this situation the chicken is not being slaughtered on behalf of those who performed the ceremony, and thus loses the main aspect of the ceremony which is to slaughter a chicken on one’s behalf.
[104] P. 97
[105] Admur 604:4: “Although from the letter of the law Erev Yom Kippur is permitted in Hesped, being it is not a Yom Tov at all and does not contain advantage over other days other than it being a Mitzvah to eat on this day, nevertheless the custom is to treat it like a Yom Tov.”
[106] Admur ibid; M”A 607:10
[107] Admur ibid; Rama 570:1; Magen Avraham 570:6; M”B 570:8 that Erev Yom Kippur is referred to by people as a Yom Tov
[108] Admur 604:4-5; Rama 604:2
[109] The practical ramifications regarding this matter is regarding decreasing in Selichos [604:4] and eating meat [604:5]
[110] Admur 604:5; M”A 604:1
The proof: As Tachanun is recited during Mincha of Erev Yom Kippur while by other Yomim Tovim in which Tachanun is omitted, Tachanun is omitted even during the Mincha prior. From here we see that people only begin to consider Erev Yom Kippur as a Yom Tov from Tzeis Hakoachavim and onwards. [604:5]
[111] Admur 604:4-7
[112] Admur 604:4; Siddur Admur
[113] The reason: Although from the letter of the law Erev Yom Kippur is not a Yom Tov at all [and hence Tachanun should be recited], nevertheless the custom is to treat it like a Yom Tov. [Admur ibid]
[114] Siddur
[115] Admur 604:5; Siddur Admur; M”A 604:1; Levush 131:6; Kaf Hachaim 604:18; 584:74
[116] The reason: As the Yom Tov of Erev Yom Kippur is only accustomed to begin from nightfall even according to those opinions who view the night of Yom Kippur as a Yom Tov and thus decrease in Selichos and eat meat on the night of Erev Yom Kippur. [604:5]
[117] Based on Admur 604:3
[118] Hiskashrus footnote 15
[119] Tzaruch Iyun on the above ruling in Hiskashrus as the Chabad custom is to never say Selichos during Aseres Yimeiy Teshuvah, hence what proof is there that we consider it a Yom Tov from the night as hold some opinions? To note that in the Siddur Admur writes that Kaparos is followed after Selichos, hence showing that Selichos is said at the night of Erev Yom Kippur. However, it is unclear if it is a normal amount of Selichos or a lesser amount.
[120] See Hiskashrus 948 footnote 48
[121] Admur 604:6; Siddur Admur regarding all days that Tachanun is omitted; Rama 604:2
[122] The reason: As in this Psalm we mention “Liyom Tzarah” and Erev Yom Kippur is not a day of pain. [604:6; Levush 604:2]
[123] Takana of Rebbe Rayatz, recorded in Siddur Tehillas Hashem prior to Musaf Davening of Shabbos.
[124] Admur 604:6; 1:17; 51:1; Siddur Admur; Rama 604:2
Other Opinions: There are opinions who hold that Mizmor Lesoda is recited on Erev Yom Kippur. [Kaf Hachaim 51:52]
[125] The reason for the omission: This is due to that the Toda sacrifice was not allowed to be brought on Erev Yom Kippur being that it diminishes its eating time. [Kama 1:17; 51:1] To note from Chidushei Tzemach Tzedek p. 208 who differentiates between Erev Yom Kippur and Erev Pesach, explaining the Toda offering was allowed to be brought on Erev Yom Kippur and hence Mizmor Lesoda should be recited. This concept of that the Toda was offered on Erev Yom Kippur is also accepted and defended by the Rebbe in Igros Kodesh 3 p. 71-72. Vetzaruch Iyun as why no mention was made of Admur’s clear ruling that the Todah was not brought.
[126] Admur 604:7; Opinion in Rama 604:2 and custom of his city [of Krakow] “Regarding Avinu Malkeinu on Erev Yom Kippur, there is a dispute amongst the Achronim, and the custom of my city is only to say it when Yom Kippur falls on Shabbos, in which case Avinu Malkeinu is not recited, and we thus recite Avvinu Malkeinu by Shacharis of Erev Yom Kippur”; Rama 697:3 regaridng Mincha; Darkei Moshe 604:1 that so is custom of Krakow; Darkei Moshe 697:3 regarding Mincha; Hagaha in Minhagim 138; Mateh Moshe 835; Levush 604:2; Mateh Efraim 604:13; Luach Davar Beito; Luach Kolel Chabad; Luach Itim Lebina
Other opinions and custom of Sephardim: Some Poskim rule that Avinu Malkeinu is to be recited on Erev Yom Kippur. [Opinion in Rama ibid; Tashbeitz Katan 133, brought in Darkei Moshe 604:1] The custom of Sephardim is to recite it. [Luach Davar Beito]
[127] Admur ibid; Rama ibid; Darkei Moshe ibid; Mateh Moshe ibid; Levush 604:2
[128] Custom of Krakow, recorded in Rama ibid and Darkei Moshe ibid; Mateh Moshe ibid; Mateh Efraim 604:13 rules like this opinion; Minhag Karlin Stolin, brought in Koveitz Beis Yisrael Veaaron
[129] See Admur 619:11 where it is explained that according to Ashkenazi custom, Avinu Malkeinu is not recited on Yom Kippur that falls on Shabbos
[130] Shevach Hamoadim 22:1 from Sefer Haminhagim [I have not found the source for this is Sefer Haminhagim]; Hiskashrus based on Luach Kolel Chabad. Otzer Minhagei Chabad 29 [To note that in Otzer Minhagei Chabad there is a typing error saying that the Chabad custom is to say Avinu Malkeinu when in truth their intent was to write that our custom is not to say it, as evident from the sources there.]
[131] Admur 604:4; Rama 604:2
[132] Admur 604:1; Michaber 604:1; Yuma 81b
Background of Mitzvah to eat: The verse [Vayikra 23:32] states “You shall oppress your souls on the 9th of the month”. Now, is it on the 9th that we fast? Don’t we only fast on the tenth and not on the 9th, as the verse [Vayikra 16:29] states “On the 10th of the month you shall oppress your soul” and it says [Vayikra 23:32] “from evening to evening”, which means that the fast only extends for one full day. So, what is the meaning of the above verse that states we are to fast on the 9th? [The Sages [see 608:1] taught that this verse means as follows:] The verse is telling the Jewish people to prepare themselves on the 9th for the fast of Yom Kippur which is on the 10th; that one is to eat and drink on the 9th so he is able to fast on the 10th. This was done out of Hashem’s great love for the Jewish people that He only commanded us to fast one day out of the year, and even this is for our benefit so that our sins are atoned, and He commanded us that we eat and drink beforehand in order so the fast does not damage our bodies. It however remains to be understood why the verse calls this eating of the 9th as “an oppression of the soul”? Why didn’t the verse simply state that one is to eat and drink on the 9th? The reason for this is because the verse is telling us that one who eats and drinks on the 9th is considered as if he fasted that day due to the command of Hashem who told us to fast on that day. This means as follows: In normal circumstances, the reward for fulfilling a Mitzvah of eating and drinking due to Hashem’s command is not the same as the reward given for fasting due to Hashem’s command [as fasting is a lot more difficult]. The novelty of the eating and drinking on Erev Yom Kippur is that the reward is so great that it is as if he is being rewarded for having fasted (on both the 9th and 10th) due to Hashem’s command to fast (on both days). [The Alter Rebbe then concludes as follows:] Since on Yom Kippur itself we cannot honor it through eating and drinking as is done on every other Yom Tov, out of respect for the Yom Tov, therefore, one is required to respect it on the day before, [and thus we eat on Erev Yom Kippur to make up the Mitzvah of Kavod and Oneg Yom Tov which cannot be fulfilled on Yom Kippur]. [Admur ibid; Vetzaruch Iyun as to how this later reason connects to the previous reason?]
[133] Admur 608:1 [parentheses in original]; Michaber 570:3; Beis Yosef, brought in M”A 570:8; based on 1st opinion in Yuma ibid
Background and ruling of Admur in 604:1: Although from above [604:1] it is implied that the above obligation to eat on Erev Yom Kippur is Biblical, in 608:1 Admur clarifies that in truth it is Rabbinical, as the verse of “Oppress yourselves on the 9th of the month from evening to evening” from a Biblical perspective is really to be taken literal and is teaching us the obligation to add Mechol Al Hakodesh; that one should fast a little also on the 9th of Tishreiy, prior to the start of Yom Kippur. It is the Sages [and not the Torah] who commanded one to increase in eating on Erev Yom Kippur due to the reasons explained above. The Sages found support for their ruling based on an alternative explanation of the above verse, and interpreted that the verse can be understood to teach that one is to prepare for the oppression of the 10th through eating on the 9th. Nevertheless, this expounding is merely of Rabbinical origin, as the simple Biblical meaning of the verse carries the previous connotation explained above. [Admur 608:1; This follows the dissenting opinion mentioned in Magen Avraham 570:8 that the Mitzvah is only Rabbinical and is based on the first opinion in Yuma ibid which reserves the verse for the above ruling of Mosifin Mechol Al Hakodesh. Vetzaruch Iyun as the wording in 604:1 strongly implies that it is a Biblical command to eat, as rules the M”A ibid. To note that the above ruling in 608:1 is written in parentheses, of which it is known that Admur planned to review in case it needed correction.]
Other Poskim: Some Poskim rule it is a Biblical command to eat on Erev Yom Kippur. [Michaber ibid in name of Rambam; Magen Avraham 570:9; Beir Heiytiv 570:7; Mishneh Berurah 604:1; based on 2nd opinion in Yuma ibid which learns the Mitzvah of Tosefes Kedusha from a different verse, and hence reserves the verse of “and on the 9th” for the above Biblical teaching of eating on Erev Yom Kippur. Thus, in conclusion, the dispute of whether eating on Erev Yom Kippur is Biblical or Rabbinical is based on the two opinions in Yuma ibid]
[134] Admur 604:1; Michaber ibid
The reason: We are commanded eat and drink before Yom Kippur in order so the fast does not damage our bodies. Also, since on Yom Kippur itself we cannot honor it through eating and drinking as is done on every other Yom Tov, out of respect for the Yom Tov, therefore one is required to respect it on the day before. [Admur ibid; See background]
[135] Admur ibid; Yuma ibid; See background
[136] Peri Eitz Chaim Shaar Yom Kippur 27; Kaf Hachaim 604:2
[137] M”A 604:1; M”B 604:1; Brachos 8a
[138] Admur 604:2
[139] Admur 604:1-2; Thus if one fasted until the Seudas Hamafsekes he does not need to fast after Yom Kippur to make up for this forbidden fast. [604:2]
[140] Siddur Admur; Peri Eitz Chaim Shaar Yom Kippur 27; Mishnas Chassidim Yimei Teshuvah 4:2; Tur and Michaber 604:1 “It is customary to increase in food on Erev Yom Kippur”; So also writes Admur in 608:1 “It is the Sages who commanded one to increase in eating on Erev Yom Kippur”, however in 604:1 Admur does not make mention of increasing in eating.
Is the above statement literal? The above statement implies that one is to literally eat the amount of food he normally eats within two days. However, the Ashel Avraham [Butchach] 605 rules that it is only necessary to eat slightly more than one days’ worth of food, as upon eating even part of the second day meal it is considered is like a full day meal.
[141] Peri Eitz Chaim Shaar Yom Kippur 27; Kaf Hachaim 604:2; Nitei Gavriel 15:13; See regarding eating fish by breakfast: Kitzur Shulchan Aruch 131:3; Mateh Efraim 604:18; Tur in name of Midrash [brought in Q&A]
[142] Admur 604:1; Rama 604:1; Regarding one who made a vow to fast on Erev Yom Kippur-see Michaber 570:1 [604:3]
[143] Although it is permitted to fast a Taanis Chalom even on Shabbos and Yom Tov [see 288:3] nevertheless on Erev Yom Kippur when eating is considered an oppression, as explained above in background, one is not to fast on this day. [ibid]
[144] The reason: As the eating on Erev Yom Kippur is considered an oppression as is fasting, and hence they have the same status. [ibid]
[145] The reason: As Erev Yom Kippur is not considered similar to Shabbos. Regarding Shabbos the verse states “Vekarasa Leshabbos Oneg” from which we learn that it is forbidden to fast on it for even one hour for the sake of a fast with exception to a Taanis Chalom. [see 288] However regarding Yom Kippur the verse does not call it a day of Oneg, and it is rather simply a Mitzvah to eat on the day, and hence so long as one eats even one time, he fulfills this Mitzvah. [ibid]
[146] Sdei Chemed Yom Kippur 1:3
[147] Emek Sheila 167:2 brought in Sdei Chemed Mareches Brachos Asifas Dinim 1:16
[148] See Rav Akiva Eiger 1:16; Rashash Sukkah 28a; Kesav Sofer 112; Chochmas Sholmo 604; Minchas Chinuch 313; Sdei Chemed Yom Kippur 1:5; Nitei Gavriel 15:7 footnote 11
[149] Rav Akiva Eiger 1:16; Rashash Sukkah 28a
[150] Kesav Sofer 112; Chochmas Sholmo 604; Minchas Chinuch 313; Sdei Chemed Yom Kippur 1:5; Nitei Gavriel 15:7 footnote 11
[151] See Sdei Chemed Yom Kippur 1:3; Nitei Gavriel 15:8
[152] The Sdei Chemed discusses this matter and depends this on whether the obligation to eat on Erev Yom Kippur is a Gizeiras Hakasuv, in which case the above person would also be included within the obligation, or if it’s in order to prepare for the fast in which case it would not include those that do not need to fast. Nonetheless, even if the latter is correct, perhaps Hashem will send the person a cure before Yom Kippur and he will oince again be obligated to fast. Thus, practically one is to be stringent.
[153] Shlah Miseches Yuma; Sefer Hachaim 604; Ashel Avraham of Butchach 604; See Nitei Gavriel 15:3
[154] See Admur 604:1 and M”A 604:1 that one may fats until the Seudas Hamafsekes; Gra; Yad Efraim; Nitei Gavriel 15:2 footnote 5; To note however that the fact Admur rules that there is no need to eat more than one meal on Erev Yom Kippur and one is thus allowed to fast until the Seudas Hamafsekes, does not necessarily negate the idea that if one were to eat a meal at night he is fulfilling the Mitzvah. Vetzaruch Iyun.
[155] Admur 604:1 constantly mentions “eat and drink” in the Mitzvah of eating Erev Yom Kippur; See also M”A 604:1 “in order to eat and drink”; M”B 604:1
[156] See Piskeiy Teshuvos 604:2
[157] Chelkas Yaakov 2:58; Tzitz Eliezer 7:32
[158] Likkutei Sichos vol. 24 p. 572
[159] Sichas Erev Yom Kippur 5745
[160] Admur 608:8
[161] Admur ibid
[162] M”B 608:16 in name of Peri Megadim; M”E 604:18 “one who is able should eat chicken and not meat”; and so is implied from Admur ibid who states specifically fish and chicken.
Other opinions: Some Poskim write one is specifically to eat animal meat in the morning and it is a Mitzvah to do so. [Yeshuos Yaakov 608:2]
[163] The reason: The reason for this is in order so one not become satiated and [thus become] haughty during his Erev Yom Kippur prayer. [Admur ibid]
[164] Admur 608:8; Machatzis Hashekel 608:6 in name of Rambam in Pirush Hamishnayos
[165] See Q&A!
[166] The reason: As eggs and garlic increase one’s seed and since relations are forbidden on Yom Kippur therefore these foods are to be avoided. [Admur ibid]
[167] Admur 608:10
[168] See Q&A!
[169] The reason: Sesame seeds are avoided since they cause one to regurgitate on Yom Kippur. [ibid]
[170] Admur ibid; Rama 608:4
Other opinions: Some Poskim rule that only hot dairy is to be avoided. [M”A 608:6; Mateh Efraim 604:18] This matter is omitted by Admur.
[171] The reason: Although dairy products have ability to increase seed, nevertheless, since they are easily digested, they are accustomed to be eaten. [Admur ibid]
Other opinions: Some Poskim writes that the custom is to eat meat for the morning meal and that all hot dairy is to be avoided. [Mateh Efraim 604:18]
[172] See Q&A!
[173] Kitzur Shulchan Aruch 131:3; Mateh Efraim 604:18; Tur in name of Midrash [brought in Q&A]
[174] Mamarei Admur Hazakein Inyanim p. 180; Sefer Haminhagim p.123 [English]; Taameiy Haminhagim 736
[175] The reason: Meat represents severities while dough represents kindness. The meat stuffed pastry thus represents the overcoming of kindness over severity thus sweetening the severities. [Taameiy Haminhagim 736] Alternatively, on Shavuot, the time of the giving of the Torah, the two loaves are offered upon two lambs, with the bread being above and below the flesh. Thus, on Erev Yom Kippur which celebrates the giving of the second Luchos which occurred on Yom Kippur, we also eat food that contains dough on top and bottom and meat inside. [Mamarei Admur Hazakein Inyanim p. 180]
[176] Likkutei Sichos 14 p. 372
[177] See Admur ibid “It is an institution of Ezra to eat garlic or other foods which increase seed, on Erev Shabbos.”; Siddur Yaavetz Mosach Hashabbos Mitos Kesef 5:3 “Garlic and all foods avoided by the Kohen Gadol on Erev Yom Kippur”; Sheyikadesh Atzmo ibid
[178] Yuma 18; Machatzis Hashekel 608:6;
[179] Machatzis Hashekel 608:6 in name of Rambam in Pirush Hamishnayos; Alef Hamagen 608:2 and in Kitzei Hamateh; Sefer Hamidos Erech Achila; Kesav Sofer Behalosecha 103; Sheyikadesh Atzmo ibid footnote 7 [see there for sources regarding hot versus cold fish and small versus other size fish]; See Shemos Raba 8, brought in Meiam Loez Shemos Chapter p. 31 [new edition] “Hashem made a miracle that when the wives went to draw water, they would find a bucket filled with small fish, which would help give energy and strength to their tired husbands. They would boil to pots of water, one with the fish and one without. They would bathe their husband’s legs and feet and feed them. From the subsequent unity many children were born.”
[180] Sefer Chassidim 390; Elya Raba 280:1 [includes all legumes]; Kaf Hachaim 280:1; Sheyikadesh Atzmo ibid footnote 8
[181] Kesav Sofer Behalosecha 203 in name of Taz
[182] Kuntrus Shoshanas Hamakim
[183] Kuntrus Shoshanas Hamakim
[184] Alef Hamagen 604:49 in name of Poskim; Admur however does not make any distinction
[185] The reason: The above statement to avoid eggs applies only to scrambled, sunny side up or soft-boiled eggs. However hard-boiled eggs do not need to be avoided being that they do not increase seed. [ibid]
[186] Mateh Efraim 604:18; Admur omits that one needs to refrain from warm dairy; See M”A 608:6
[187] P”M 608 A”A 6; Mateh Efraim 604:18
[188] Pashut as the reason for its abstinence is not relevant to women. See Nitei Gavriel 16:16
[189] Shlah brought in Alef Hamagen 604:42; Yifei Laleiv 2:3; Kaf Hachaim 604:2
[190] Kitzur Shulchan Aruch 131:3; Mateh Efraim 604:18
[191] Sefer Haminhagim p. 123 [English]
[192] Admur 529:2 regarding every Erev Yom Tov; 529:5 that this Mitzvah applies likewise on [Erev] Rosh Hashanah.
[193] Tur 581 from Midrash; Yerushalmi; Tanya; Elya Raba 581:37; Kaf Hachaim 581:81; Admur 529:2 regarding every Erev Yom Tov; 529:5 that this Mitzvah applies likewise on Erev Rosh Hashanah; Not brought in Michaber 581:4 together with the Mitzvah to get a haircut and wear clean clothing.
[194] See Kaf Hachaim 260:1 and Mateh Efraim 625:13; Shlah 138 that the nails are to be cut prior to Mikveh.
[195] Tur 581; Admur 529:2 regarding every Erev Yom Tov; 529:5 that this Mitzvah applies likewise on Erev Rosh Hashanah; Not brought in Michaber 581:4 together with the Mitzvah to get a haircut and wear clean clothing.
[196] Admur 605:5; Rama 605:1 in name of Maharil
[197] See Otzer Minhagei Chabad p. 184
[198] Admur ibid; M”A 605:5
[199] Likkutei Dibburim 1 p. 184-186 [Hebrew]
[200] Admur 607:11; Siddur Admur; Michaber 607:6, Rama ibid; M”B ibid; See Piskeiy Teshuvos 607:5
Other Opinions: Some Poskim record that many are not accustomed to receiving lashes on Erev Yom Kippur being it is viewed as a Yom Tov, and is thus not befitting for the giving of lashes. [Kaf Hachaim 608:40]
[201] Admur 607:11
[202] Other Customs: Some have the custom to receive Malkus on Erev Rosh Hashanah as Zerizin Makdimim, as well as one should enter into the Holiday clear of sin. [Yifei Laleiv 2:5; Kaf Hachaim 581:58] The Chabad custom is to receive the lashes only on Erev Yom Kippur as stated above.
[203] Siddur Admur
[204] Siddur Admur based on Kabala [see Kaf Hachayim 607:41; Shaar Hakolel]
Ruling of Admur in Shulchan Aruch: In the Shulchan Aruch 607:11 Admur rules that the lashes is to be performed after Mincha.
[205] Admur 607:11
[206] This means “warning”. A person is not liable to receive Malkus unless he was warned that the Beis Din will give him lashes for him performing the sin. [ibid]
[207] Admur 607:12
[208] Sefer Haminhagim p. 123 [English]
Ruling of Admur in Shulchan Aruch: The person receiving the lashes is to say Viduiy confession upon being lashed. [607:12]
[209] The meaning behind reciting Vehu Rachum: Seemingly reciting the verse of Vehu Rachum “He is Merciful” at the times of the blow is contradictory, as we are at the moment receiving lashes. The explanation is as follows: The suffering that a person receives from Hashem in matters of children, health, and sustenance is for the good. Even if the attribute of severity appears to be operative, ultimately setbacks and troubles reflect true Divine mercy. This is analogous to a loving father who wants to correct his son’s bad behavior. If it works, he gives him sweets, and if not, he is compelled to hit him. However, the intention is clearly not the blow itself, but rather to return the son to the path of virtue. To emphasize this idea we state during the lashes that he is merciful, as he desires to bring us close to him despite our ignoring his presence. [Mamarei Admur Hazakein Mamarei Razal p. 160]
[210] Admur 607:14
[211] Admur 607:13; This is unlike in Temple times the minimum width for the belt was one Tefach. [Admur ibid]
[212] Admur 607:15
[213] The reason: As the north represents money, and money is the main source of man’s sins. [Admur ibid]
[214] Siddur Admur
[215] Kaf Hachaim 608:41
[216] Halichos Olam
[217] See Michaber Y.D. 241:5; Piskeiy Teshuvos 607:5 in name of Makor Chaim of Chavos Yair and Shevet Hakehasi 4:166; However, see Nitei Gavriel 20:22 in name of Taharas Hashulchan 607:1 who plainly writes it is permitted.
[218] See Makor Chaim 607; Nitei Gavriel 20:21
[219] Printed on Crownheights.info
[220] Torah Lishma 150; However, based on the reasons of Admur ibid, it would seem that after Yom Kippur, the need for the Malkus is no longer relevant. Vetzaruch Iyun.
[221] Admur 606:11-13
[222] Admur 606:11; Michaber and Rama 606:4; Tur 606; Rosh 8:24; Seder Rav Amram Gaon; Maharitz Geios 1:59
The reason: There are two reasons mentioned behind the immersion. Some write it is done in order to purify oneself from the state of Keri. Others write it is done as a symbol of Teshuvah. [Admur ibid]
[223] Michaber 606:4; Tur in name of Rosh ibid
[224] Admur 606:11; M”A 606:8
[225] Admur 606:13; M”A 606:8; Maharil; Mateh Efraim 619:3
[226] Michaber ibid
[227] Taz ibid
[228] Admur ibid; Siddur Admur; M”A ibid that so was custom of Maharil; Taz 606:4
[229] Admur ibid; M”A ibid in name of Maharil
[230] See Sefer Hasichos 5705 p. 21 that the Rebbe Rashab told the Rebbe Rayatz to immerse three times; Toldos Levi Yitzchak p. 334; Otzer Minhagei Chabad p 178 that at times the Rabbeim [Rebbe Rashab and Rebbe] immersed only one time that day and at times three times [Rebbe Rahsab; Rebbe Rayatz]; Shevach Hamoadim; Hence one immerses three times of on Erev Yom Kippur: 1. Before Shacharis, 2. Before Mincha, 3. After the Seudas Hamafsekes.
One who is unable to immerse these amount of times: Regarding these numerous immersions, and what to do if one is unable to immerse this many time, it is told of Rav Levi Yitzchak Schneerson, the Rebbe’s father, that when he was only able to approach a Mikveh one time on Erev Yom Kippur he immersed several times in the Mikveh, getting dressed between each time, in order to fulfill the custom of immersing several times of Erev Yom Kippur. [Toldos Levi Yitzchak p. 334; Otzer Minhagei Chabad p 178; Days of awe days of Joy p. 159]
[231] 606:11-12
[232] As this symbolizes that the person has done Teshuvah and is now reborn as a new person. [ibid]
[233] Beir Heiytiv 581:16; Mateh Efraim 606:8; and so is implied from Admur 606:12 that the custom is to immerse also for Teshuvah purposes.
[234] Mateh Efraim 606:8; Alef Lamagen 606:17 in name of Machazikei Bracha and Sefer Haeshkol; Ben Ish Chaiy Netzavim 3; Kaf Hachaim 581:84; This is also required based on the teachings of the Arizal. [Kaf Hachaim 260:4]
[235] Eshkol [Tefila 1]; Mamar Mordechai [1790] 1-2, brought in Shaareiy Teshuvah 88:1; Biur Halacha 88 “Vechen”; Shulchan Melachim in Halacha Lemoshe Dinei Tevilas Ezra 12; Piskeiy Teshuvos 88:8; Leaning opinion of Minchas Chinuch 180:4
Other Opinions: Some Poskim rule that a Chatzitza invalidates the immersion of a Baal Keri. [Amudei Eish Kuntrus Beis Tefila 12; opinion of Gadol brought in Minchas Chinuch 180:4] The Shaareiy Teshuvah ibid leaves this matter in question. The Ashel Avraham Tinyana [Butchach] 88 implies that initially one should remove a Chatzitza [The statement brought in Piskeiy Teshuvos ibid footnote 57 that the Ashel Avraham holds it does not even contain a Midas Chassidus is inaccurate] The Rashba [Yevamos 47] rules that a Chatzitza invalidates the immersion of a Baal Keri. Nevertheless, this only refers to one who needs to immerse Biblically, such as in the times of the Temple. However, for the immersion of Takanas Ezra even the Rashba agrees it is not necessary. [Shulchan Melachim ibid]
[236] Piskeiy Teshuvos 88:8; Vetzrauch Iyun on his source as the simple reading of the Poskim ibid do not imply that a differentiation exists between forms of Chatzitzas.
[237] Piskeiy Teshuvos 88:8; Vetzrauch Iyun on his source as the simple reading of the Poskim ibid do not imply that a differentiation exists between forms of Chatzitzas.
[238] Piskeiy Teshuvos ibid
[239] Piskeiy Teshuvos ibid
[240] Ashel Avraham [Tinyana] 88
[241] Mateh Efraim 606:8
[242] Alef Lamagen 606:18
[243] As even during the rest of the year many Poskim rule there is no need to avoid cutting both pairs of nails on the same day. Hence, certainly on Erev Yom Kippur for the sake of avoiding having a Chatzitza one may do so. [ibid] See “The Laws and Customs of Erev Shabbos” Chapter 1 Halacha 17 Q&A.
[244] Piskeiy Teshuvos 88:8
[245] Sheivet Halevy 7:33; Piskeiy Teshuvos 88:8; Even regarding a Niddah the Rama Yoreh Deah 202:75 rules that only some opinions are stringent and so is the custom. However, others argue on Rama and rule doing so is permitted even by a Niddah. [See Gr”a ibid; Darkei Teshuvah 202:332; Lechem Vesimla 122]
[246] Piskeiy Teshuvos 260:1 in name of Sheivet Halevy that so is the custom of the world to avoid doing so despite it being allowed from the letter of the law. See also Tiferes Adam 1:28 which rules one should never shower after Mikveh.
[247] Based on Kaf Hachaim 260:8
[248] As the water is considered holy with the spirit of Shabbos [and Yom Tov] and it is thus proper for the body to absorb it. [ibid] However see Kaf Hachaim 260:8 who writes that this only applies if one did not immerse more than once, otherwise he has already washed away the main Mikveh water. Nevertheless, he concludes that even the second waters of the Mikveh has some holiness and is thus not to be dried.
[249] The holiness of that leftover water from the Mikveh will then subsequently spread to the rest of the body. [Rebbe Shaareiy Halacha Uminhag 1:131]
[250] Shaareiy Halacha Uminhag 1:131
[251] Admur 606:11-12; M”A 606:8; Mateh Efraim 606:8; M”B 606:21
Other customs: Women of Sefaradic origin are not accustomed to immerse on Erev Yom Kippur. [Nittei Gavriel 18:9 footnote 19]
[252] The reason: This custom is based on the reason mentioned above that the immersion is done for purposes of Teshuvah, which is of course applicable to both men and women equally.
[253] Sdei Chemed Yom Kippur 1:6, brought in Alef Lamagen 606:16
[254] Admur 606:11; See Piskeiy Teshuvos 607:9 for other opinions in this regard
[255] The reason: As these are times when she can become pregnant and the water can destroy the semen, and prevent the pregnancy. The explanation is as follows: A woman who is within three days of marital relations must wash her vaginal area prior to Mikveh using hot water in order to remove any semen, as if the semen is expelled within three days of relations, she returns to become ritually impure. However, when a woman is within three days of relations that is near her time of fertility, she cannot wash herself out as it will destroy the semen. Therefore, there is no need at all for her to immerse, as she may in any event return to become impure on Yom Kippur. [Admur ibid] The implication from Admur ibid is that only hot water, which a woman within three days of marital relations must wash her inner parts with is what, is forbidden during times auspicious for pregnancy. However, the actual immersion in cold water does not pose an issue.
[256] The above ruling in Admur 606:11 is recorded in continuation of the opinion who rules that the entire purpose of the immersion on Erev Yom Kippur is for Keri purposes. Vetzaruch Iyun if according to the second opinion [brought in Admur 606:12] who rule the immersion is for Teshuvah purposes, even these women are to immerse, and are thus arguing on this point as well. On the other hand, perhaps the second opinion is only arguing on the amount of times one is to immerse, and the custom for even non-married women to go. Vetzaruch Iyun.
[257] As otherwise their entire immersion may be useless, as if they expel seed within three days, they return to become ritually impure. [Admur ibid]
[258] See Nitei Gavriel 18:9 footnote 20 who writes that while Besulos do not immerse, divorcees and widow’s do immerse. Regarding the Chabad custom: I heard from Harav Eliyhu Landa that the custom by us is that Besulos do not immerse, and so I heard from Harav Braun of Crown Heights.
[259] Rav Poalim 4:16; Levushei Mordechai 1:123; Sugah Beshoshanim 28:4; Minchas Yitzchak 6:146; Nitei Gavriel 18:10
[260] Shiureiy Shevet Halevi and Koveitz Mibeis Levi 4:20; Rav Asher Lemel Cohen
[261] The reason: As this can lead to them having relations prior to the proper time.
[262] Minchas Yitzchak 6:146
[263] See Nitei Gavriel 18:11 footnote 22
[264] Admur 606:14
[265] 606:11 regarding Erev Yom Kippur
[266] Shalah Hakadosh Yuma p. 288; Minchas Yitzchak 3:64; Kinyan Torah 1:33; See Igros Kodesh 9:353; Igros Kodesh brought in Shulchan Menachem 1:143; Igros Kodesh Rebbe Rayatz 2:142 distinguishes between the two matters regarding pouring and Mishnayos.
[267] Shalah ibid; Minchas Yitzchak ibid; Kinyan Torah brought in previous footnote; Implication of Admur 606:10 “And this Tevila which is due to Baal Keri is permitted even with Mem Seah of drawn water and Nine Kavim”
Other Poskim: Some Poskim are lenient and rule that the leniencies of Sheuvim [and Zochlin] apply even when one immerses for Teshuvah or Tosefes Taharah. [Torah Leshma 375; Munkatcher in Divrei Torah 9:83; Piskeiy Teshuvos 88:6] Nevertheless, even the above Poskim are initially stringent [Darkei Chaim Veshalom 356; Piskeiy Teshuvos ibid]
[268] Shalah ibid; Minchas Yitzchak ibid; Kinyan Torah ibid; Implication of Admur 606:10 “And this Tevila which is due to Baal Keri is permitted even with Mem Seah of drawn water and Nine Kavim”
[269] Kinyan Torah 1:33; Piskeiy Teshuvos 88:4; and so is implied from Admur 606:11-see previous footnotes.
[270] Admur 88:1; 159:23; 606:11; Beis Yosef 88; Mishneh Mikvaos 8:1
[271] Shiurei Torah 3:29
Other Opinions: According to the Chazon Ish 40 Seah is 576 liters.
[272] As this immersion for the purpose of purifying oneself from the state of Keri is valid even when using drawn water. [ibid]
[273] Admur 606:11; 88:1 [in parentheses]; M”B in name of Rav Akiva Eiger; Stringent opinion in Gemara Brachos 22b; See Piskeiy Teshuvos 88 footnote 44 for a discussion on this matter.
Other Opinions: There is an opinion in the Gemara ibid who rules a vessel is valid for a Baal Keri.
[274] Admur 88:1; 606:11; Taz 88:1; Olas Tamid 88:2; M”A 606:9; Elya Raba 606:11; Mishneh Mikvaos 3:4
[275] Shiurei Torah 3:30 writes that 9 Kavim is equivalent to 12.441 liters of water. The Piskeiy Teshuvos 88:5 writes that according to the Grach Naah [author of Shiurei Torah] one is to initially use 18 liters and 12.5 litters is only in a time of need. Vetzaruch Iyun as to his source, being that the Grach Naah explicitly writes 12.5 liters.
Other Opinions: The Chazon Ish rules that initially it is to be 23 liters and in a time of need 17.5 liters suffice. Others rule it is 11.3 liters. [brought in Piskeiy Teshuvos ibid] Others rule it is 16 Liters. [Minchas Yitzchak 4:51]
[276] Admur ibid; Some Poskim [Bier Heiytiv 88] record 3-4 buckets are valid. This is a printing error. [Kaf Hachaim 88:6]
[277] Admur 606:11 regarding Erev Yom Kippur; However, in 88:1 Admur plainly rules that a Baal Keri can even initially perform nine Kavim and does not limit this to one who is sick. Seemingly the reason is because everyone agrees that nine Kavim remove the Keri impurity however it does not purify a person like a Mikveh for purposes of Teshuvah, and since some opinions rule one immerses Erev Rosh Hashanah and Erev Yom Kippur for purposes of Teshuvah, it is only to be used as a last resort. [See Kinyan Torah 1:33]
[278] M”B 581:26
[279] Kinyan Torah 1:33; Piskeiy Teshuvos 88:4; and so is implied from Admur 606:11-see previous footnotes.
[280] Divrei Yichezkal 13; Piskeiy Teshuvos 88 footnote 44
[281] Shiurei Mikveh p. 163 [However Lechatchila it is to be 4.8 cm wide]
The reason: This is the measurement required for an item to not be considered a vessel.
Other Opinions: According to the Chazon Ish Shefoferes Hanod is 4.8 cm wide.
[282] Kinyan Torah 1:33; Tzur Yaakov 9; Chelkas Yaakov 3:61 Minchas Yitzchak 4:51; Vayaan Yosef 1:45; Divrei Yaatziv Likkut 13; Beir Moshe 6:74; Shraga Hameir 1:16; Sheivet Halevi 1:24; Piskeiy Teshuvos 88:5
Other Opinions: Some Poskim are stringent and disqualify the use of a shower on the basis that according to the Raavad one requires Koach Gavra to validate the nine Kavim. [Opinion of Mishneh Halachos 3:2-6; 3:8; 5:19-22; 6:23]. The vast majority of Gedolei HaPoskim ibid however rule it is allowed based on that we do not rule like the Raavad in this matter, and even according to the Raavad today that the nine Kavim is only a custom he would agree it is allowed. [Kinyan Torah ibid]
[283] Piskeiy Teshuvos 88 footnote 42 [This applies even according to the opinion who requires 23 liters]
[284] M”B 88:4; M”E 606:10; Kaf Hachaim 88:7
[285] So is implied from Mateh Efraim ibid; M”B ibid that state “Neged Libo” and that it should not be “a forceful hug”.
[286] Kaf Hachaim 88:7
[287] Alef Lamateh 606:3; However see P”M 88 M”Z 1 who learns from the Rambam that the water must touch every area of the body. Nevertheless, the P”M himself concludes that the custom is not to do so. See Eretz Tzvi 1:89; Shaareiy Teshuvah 88:1 in name of Mamar Mordechai
[288] P”M 88 M”Z; Kaf Hachaim 88:7
[289] Piskeiy Teshuvos 88:5, and so is proven from the P”M ibid which does not require to wet it beforehand.
[290] Beir Moshe 5:18
[291] Rav Shlomo Kluger in Shiyurei Taharah brought in Piskeiy Teshuvos 88:5 footnote 38
[292] Alef Lamateh 606:3; Eretz Tzvi 1:89; Piskeiy Teshuvos 88:5
[293] Admur 88:1; M”B 88:4 in name of Beis Yosef; Piskeiy Teshuvos 88:5
[294] Mateh Efraim 606:12; Unlike ruling of Divreiy Yisrael 1:11 brought in Piskeiy Teshuvos 88 footnote 40
[295] This is unlike the case stated in Admur ibid that it is valid to pour the nine Kavim on the upper part of the body when the lower part is in the Mikveh, as that law only applies by a Kosher Mikveh and not to the water in a bathtub. [M”E ibid]
[296] Ben Ish Chaiy Netzavim 3 based on Sefer Emes Leyaakov; Kaf Hachaim 76:22; Ashel Avraham Butchach 88; Rav Mottle Chernobyl brought in Sefer Chesed Leavraham; Piskeiy Teshuvos 88:4; Igros Kodesh 9:353
[297] Thus, the first pour is on the right hand, the second on the left, the third on the right etc, until by the 20th pour each hand received ten pours inconsecutively.
[298] ibid
[299] See Kaf Hachaim ibid; Piskeiy Teshuvos 88 footnote 31
[300] The following is the Kavana: The name Havaya when written in full [with the unseen pronounced letters] contains 10 letters (יו”ד-ה”י-וי”ו-ה”י). These ten letters equal the Gematria of 72. Prior to beginning the pouring one is to supplicate to G-d and say “May it be Your will that this washing of the hands be considered as if I immersed in 40 Seah of a Mikveh…. “One is then to pour on the right hand one time intending the first letter “Yud” he then pours on the left hand one time also intending the first letter “Yud”. He continues intending each letter for each pouring of right-left for a total of ten letters, each letter being intended by each set of right left pourings. He is then to pour ten times consecutively on the right hand intending one letter of the Divine name by each pouring. He then repeats this order for the left hand. [Emes Leyaakov brought in Kaf Hachaim ibid]
[301] Igros Kodesh 9:353
[302] Igros Kodesh brought in Shulchan Menachem 1:143; Igros Kodesh Rebbe Rayatz 2:142
[303] As explained above that the Nine Kavim or Mayim Sheuvim only help to remove the Keri impurity and not for Tosefes Taharah which is accomplished through a Mikveh.
[304] A Mikveh that contains water that is flowing from it is defined as Zochlin.
[305] Mechzeh Avraham 13 based on M”A 159:27 and Admur 159:22 as explained in Machatzis Hashekel 159 regarding Tevilas Yadayim for bread; Zichron Yehuda 2:62; Vayaan Yosef 46; Beir Moshe 5:21; Minchas Yitzchak 3:64; Piskeiy Teshuvos 88:6
[306] The reason: They rule that Zochalin [running water] is invalid for purification of a Baal Keri just like it is invalid for a Halachically required immersion [i.e. Niddah; Ger; Vessels]. [Yoreh Deah 201:2] The proof that Zochlin is invalid for Keri is from the fact the Machatzis Hashekel ibid explains that the reason the Raavad is lenient to allow immersing hands in 40 Seah of drawn water [see Michaber 159:16; Admur 159:23] is because it is valid for a Baal Keri. Thus we see that regarding Zochlin, it is invalid even for a Baal Keri and therefore even regarding Tevilas Yadayim there is question as to whether it is valid. The reason to differentiate between Sheuvim and Zochlin, that Sheuvin is valid while Zochlin is not, is because according to most Poskim Zochlin is a Biblical requirement while Sheuvim is only Rabbinical, and hence by a Baal Keri we are lenient only regarding Sheuvim. [Beir Moshe ibid]
Zochlin Sheiyno Nikeres: Some Poskim rule one may be lenient regarding an unnoticeable flow [such as a crack in the wall] regarding Tevilas Ezra. [Beir Moshe ibid]
Zochlin above 40 Seah: Some Poskim rule one may be lenient regarding a flow that occurs above the 40 Seah water level of the Mikveh regarding Tevilas Ezra. [Beir Moshe ibid]
Water going into the Mikveh: Some Poskim rule one may be lenient regarding a flow of water that enters into the Mikveh regarding Tevilas Ezra. [Beir Moshe ibid]
[307] Arugos Bosem brought in Teshuvah of Zichron Yehuda, brought in Minchas Yitzchak 3:64
[308] Minchas Yitzchak 3:64; Kinyan Torah 1:33; Mishneh Yosef 4:3; Piskeiy Teshuvos 88:6 [that initially one is to use a Mikveh that is Kosher with all the Hidurim].
[309] Mikveh Mayim p. 84 and p. 17; Beir Moshe 5:21; Piskeiy Teshuvos 88:6 footnote 43
Background and other opinions:
Such a filter is not an issue of Zochlin according to all as the water never leaves the Mikveh. [Mikveh Mayim p. 84 and p. 17; Piskeiy Teshuvos 88:6; Beir Moshe ibid] Likewise if the filter is made in a way that it does not hold the water but is simply a tube with filtering material that the water passes through, then it also does not pose an issue of Sheuvim. [ibid] Nevertheless many of today’s Poskim forbid such a filter for a women’s Mikveh due to Zochlin. [Kol Korei in Kisleiv 5767; Brought in Kuntrus Mikveh Al Gabei Haotzer of Rav Boaz Lerner p. 59] Likewise these filters can also pose a problem of Sheuvim due to their filtering cloth. [ibid]
[310] As according to many Poskim Sheuvim is only valid for Keri and not for Tosefes Taharah.
[311] As Sheuvim is valid according to all to purify from Keri and Zochlin itself is a dispute if valid for Keri, and it is also disputed whether the filters we use today are at all defined as Zochlin even for a woman’s Mikveh. Hence one is certainly not to refrain from immersion due to a problematic filter.
[312] 3:64; So rules also Beir Moshe 5:21
[313] Beir Moshe 5:21; This matter is disputed in Poskim regarding whether it is considered Zochlin. [See supplement on men immersing in a Mikveh with a filter.] The Beir Moshe ibid concludes that one may be lenient regarding a Baal Keri.
[314] As some Poskim rule it is considered Zochlin. [See supplement on men immersing in a Mikveh with a filter.]
[315] Beir Moshe 5:21; Piskeiy Teshuvos 88 footnote 48
[316] As the Mikveh is considered Zochlin.
[317] See Minchas Yitzchak 3:64; See Piskeiy Teshuvos 88:6 which states that a pool is [even initially!] valid even if its filter is working. This is not fully accurate as explained in the supplement and footnotes below. Nevertheless, in a time of need certainly one is not to refrain from immersing in a pool with a filter.
[318] As pools are mostly made of Sheuvim, which is invalid for Tosefes Taharah according to many opinions, as explained in the introduction above, and the next supplement. Furthermore, even according to the lenient opinions mentioned there, they agree that it is proper to initially immerse in a Mikveh that is valid even for women.
[319] In order to avoid the problem of Zochlin according to all.
[320] As according to some Poskim the filters used in pools are not considered Zochlin. [See Supplement and Piskeiy Teshuvos 88:6] Furthermore according to some Poskim Zochlin is valid for a Baal Keri. See supplement on men immersing in a Mikveh with a filter.
[321] Igros Moshe Yoreh Deah 2:90; See Shut Rav Mordechai Eliyahu 24 in answer to a question posed by a Balanit of a women’s Mikveh
[322] Shoel Umeishiv Telisa 1:123
[323] He states that there that this is the custom in many cities that the men and women use the same Mikveh and there was never a protest regarding this matter. In the city of Prague the men, including the Rav and his Beis Din all used the women’s Mikveh. Furthermore, there is actually benefit in this as the men, who understand the laws of Mikveh, will be able to visit and determine the Kashrus status of the Mikveh and fix any problems that may have occurred over the years. See there for the fierce wording used against those who want to forbid men from going to a woman’s Mikveh under the basis that it deters the women from going.
[324] Igros Moshe ibid; Shut Rav Mordechai Eliyahu ibid
[325] Igros Moshe ibid that so was the arraignment made in the Mikveh in Detroit.
[326] Shut Mordechai Eliyahu ibid
[327] 606:11
[328] Piskeiy Teshuvos 88 footnote 42
[329] Ben Ish Chaiy Netzavim 3 based on Sefer Emes Leyaakov; Kaf Hachaim 76:22
[330] Thus, the first pour is on the right hand, the second on the left, the third on the right etc until by the 20th pour each hand received ten pours inconsecutively.
[331] ibid
[332] Kaf Hachaim 581:83
[333] Chesed Leavraham Mayan 2:59
[334] Admur 610:8
[335] The reason: On every Shabbos and Holiday there is a command to honor the special day through eating a festive meal. Being that on Yom Kippur we fast, therefore the Torah commanded us to [at least] honor it through wearing clean clothing and lighting candles. [Admur ibid]
[336] Admur 610:10
[337] Admur 610:9
[338] The reason: This is done in order to emulate angels which are white. Alternatively, it is done in order to remind ourselves of the clothing worn by a corpse, and we thus wear it in order to subjugate our hearts and arouse us to fully repent. Based on the first reason mentioned, there are those who are accustomed to wear all white on Yom Kippur. [ibid]
[339] Admur 472:4 regarding Pesach Seder
[340] Admur ibid and 472:4 regarding Pesach Seder; Taz 610:3; Mateh Efraim 610:11; Derech Hachaim; Chayhe Adam 144:16; Kitzur SHU”A 131:15; M”B 610:18; However, see Igros Moshe 5:61 that the custom is not to do so.
[341] Sefer Haminhagim p. 124 [English Edition]; See Mahram Shick 28; Piskeiy Teshuvos 610:3
[342] Admur 610:9
[343] According to the reason mentioned that it is worn to emulate angels, the custom does not apply to women, being it is not possible for them to emulate angels. However, based on the reason that it is worn as a reminder of the garment of a corpse which causes one to repent, women may also wear a Kittel in order to arouse themselves to repent. [Admur ibid]
The gender of angels-Male versus female: In Kabala it states that there are angels who come from the level of Z”a and angels who come from the level of Malchus. Angels who come from Z”a have a masculine aspect, while angels who come from Malchus have a feminine aspect and are called daughters and Nukvin. [Torah Or Vayeira 15a based on Zohar Mishpatim p. 107] However, in the Midrash and Poskim it states that there are no female angels and all angels are male. This is learned from the verse “Ir Giborim Ala Chacham” which means that Moshe ascend to the city of angels, and these angels are called Gevarim, thus proving that there are no female angels. [Yalkut Simoni on Mishlei 21:22 brought in Machatzis Hashekel 610:5] Based on this it is ruled in Halacha that women are not to wear white clothing on Yom Kippur to emulate angels, as they cannot be like angels, as angels are only male. [Admur 610:9; M”A 610:5; Mateh Moshe brought in Machatzis Hashekel ibid]
[344] Admur 610:8
[345] Kitzur Shulchan Aruch 131:8
[346] M”B 610:16
[347] See Betzeil Hachochmah 6:3; Piskeiy Teshuvos 610:5
[348] Gloss of Rav Akiva Eiger 610; Mateh Efraim 610:11 and in Alef Lamateh 610:7; Teivas Guma Acharie [of Peri Megadim]; Piskeiy Teshuvos 610:5
[349] The reason: As the clothing are worn as a sign of Kapara and the gold reminds Hashem of the golden calf. [Rav Akiva Eiger ibid]
[350] Alef Lamateh ibid; Peri Megadim ibid unlike Rav Akiva Eiger ibid
[351] Betzeil Hachochmah 6:3; Kinyan Torah 6:36
[352] As the above matter is only with regards to gold threaded clothing, as the white clothing remind Hashem of atonement. However, regarding jewelry there is no reason to refrain.
[353] Hisvadyus 1985 Vol. 1 p. 351; Hiskashrus
[354] Admur 607:1-5; See Sefer Hachinuch Mitzvah 364
[355] Admur 607:1; Michaber 607:1; Rambam Teshuvah 2:7 “Yom Kippur is a time of Teshuvah for every individual and the public, and is the set time for attonement and forgiveness for the Jewish people. Therefore, everyone is obligated to perform Teshuvah, and confess their sins”; Braisa Yuma 87b; See Sefer Hachinuch Mitzvah 364 who explains the confession is part of the Mitzvah of Teshuvah which is required on Yom Kippur, and one who does not confess, transgresses this positive command
[356] As the verse [Vayikra 16:30] states “And on this day He will atone.” [Admur ibid]
[357] The source: [This is evident from the confession prayer said over a sacrifice that was brought for atonement], as we find that by all sacrifices brought for atonement [that one must confess] as the verse [Bamidbar 20:7] states “And confess your sins that you performed.” [Admur ibid; Levush 605:1; See also Vayikra 5:5; Rambam Teshuvah 1:1]
[358] Sefer Hachinuch Mitzvah 364; See Shaareiy Hamoadim p. 161-168; Likkutei Sichos 29:203
[359] M”B 620:2; Tur 620
[360] Michaber 607:1; Tur 607; Rosh 8:19; Yuma 87b
[361] The reason: This is due to suspicion that one may consume too much alcohol during the feast of Erev Yom Kippur, and thus forget to confess. [Admur ibid]
[362] Ramban Yuma ibid
[363] The reason: This is so, in order for he enters the day free of sin. [Admur ibid]
[364] The reason: Due to suspicion that one may consume too much alcohol during the feast of Erev Yom Kippur, and thus forget to confess right before Yom Kippur, therefore the sages instituted for the confession to be said by Mincha of Erev Yom Kippur. [Admur ibid]
[365] Admur ibid; Beis Yosef that so is custom
[366] Admur ibid; M”A 607:7; Shlah Yuma Teshuvah p. 228; Aruch Hashulchan 607:2; See Nitei Gavriel 27 footnote 14; See Keser Shem Tov 330
[367] Begins about 4 minutes after sunset
[368] Hiskashrus
[369] Admur 607:1
[370] The reason: This was instituted to be done just in case one sinned after the previous confession. [Admur ibid]
[371] In the Siddur of Admur, the detailed confession is omitted and one rather only says “Ashamnu Bagadnu.”
Ruling of Admur in Shulchan Aruch: In the ruling in Shulchan Aruch 607:1, Admur explicitly rules that the confession prayer is to be said also by Neilah, without differentiation.
[372] Admur 607:8
[373] Admur ibid; Rama 607:3; Ran 6a Shema Minah in name of Geonim; Ittur; Meiri; M”B 607:11; 620:2; Kaf Hachaim 607:26
Other opinions: See Kaf Hachaim 607:26
[374] Admur 607:4
Other opinions: See Sefer Hachinuch Mitzvah 364 who explains that one must confess his particular sins, ask for atonement, and state that he will not repeat the sin.
[375] The reason: As through doing so one comes to a greater level of remorse and regret. [Admur ibid]
[376] Admur ibid; M”A 607:2; Machatzis Hashekel 607:2; See Admur 101:2; Rambam Teshuvah 5:5 and in Pirush of Rambam Laam
The reason: As it is forbidden to publicize one’s sins to the public. [Admur ibid]
[377] Admur 607:9
[378] Admur 607:7
[379] Admur 607:16
[380] Birkeiy Yosef 131; however, see Piskeiy Teshuvos 607:4 in name of Peri Megadim
[381] M”E 607:8; Chayeh Adam 143
[382] See M”E 607:12 that one should not change or rearrange the order of Viduiy recited in the Siddur.
[383] M”E 619:8
[384] See Piskeiy Teshuvos 607:2
[385] Meishiv Halacha 237; Chochmas Shlomo 623 leaves this matter in question; Shevach Hamoadim Yom Kippur 16; Piskeiy Teshuvos 607:1 in name of Rav SZ”A
[386] Sheivet Halevy 6:73; Piskeiy Teshuvos 607:1 in name of Rav SZ”A
[387] Luach Kolel Chabad; Sefer Baal Shem Tov Al Hatorah 48
[388] The Baal Shem Tov stated that the sound of the coins clinking in the trays on Erev Yom Kippur nullifies all the Kelipos. [ibid]
[389] Admur 607:1
[390] Shevach Hamoadim Yom Kippur 16 from Meishiv Halacha 237; Chochmas Shlomo 623
[391] 608:8
[392] Mateh Efraim 608:1
[393] Kitzur SHU”A 131:12; Mateh Efraim 6098:1; Lekutei Sichos 14 p. 372
[394] Admur 608:8
[395] See Shaareiy Hamoadim Yom Kippur Chapter 30 p. 154 regarding the mentioning of butter versus “hot” from the Magen Avraham.
[396] The reason: As these foods cause an increase in semen. [See Admur ibid]
[397] Kitzur Shulchan Aruch 131:12; Mateh Efraim 608:1; However, from Admur 608:8 it is implied that this avoidance is not necessary.
[398] The reason: As fish increases in seed. [ibid]
[399] Alef Hamagen 608:2
[400] The reason: Due to that they make one thirsty.
[401] Admur 608:8
[402] The reason: As this can lead one to having a nocturnal emission at night. [Admur ibid]
[403] Kaf Hachaim 608:33
[404] Sichas 1937 p. 157-158 brought in Otzer Minhagei Chabad p. 190
[405] Sefer Haminhagim p.123 [English]; Mamarei Admur Hazakein Inyanim p. 180; Taameiy Haminhagim 736
[406] The reason: Meat represents severities while dough represents kindness. The meat stuffed pastry thus represents the overcoming of kindness over severity thus sweetening the severities. [Taameiy Haminhagim 736] Alternatively, on Shavuot, the time of the giving of the Torah, the two loaves are offered upon two lambs, with the bread being above and below the flesh. Thus, on Erev Yom Kippur which celebrates the giving of the second Luchos which occurred on Yom Kippur we also eat food that contains dough on top and bottom and meat inside. [Mamarei Admur Hazakein Inyanim p. 180]
[407] Alef Lamagen 608:1
[408] M”B 608:16; Kaf Hachaim 608:29 in name of Yafe Laleiv 2 604:2
[409] Or Tzaddikim 37:3
[410] Admur 608:7
[411] The reason: As words of the mind are not Halachically binding. [ibid]
[412] Mateh Efraim 619:2; Kitzur Shulchan Aruch 131:16; Sefer Haminhagim p. 124 [English Edition]; Otzer Minhagei Chabad p. 194
[413] Sefer Haminhagim ibid
[414] Mateh Efraim ibid
[415] Hisvadyos 1987 Vol. 1 p. 131; So is the Rebbe’s custom in Birchas Hatemimim [Sefer Haminhagim ibid], and so is implied from Kitzur Shulchan Aruch ibid. to say the blessing of Yivarechicha. It is not mentioned in Sefer Haminhagim the dialect of the blessing. Regarding the issue of a non-Kohen reciting Birchas Kohanim see Otzer Minhagei Chabad p. 195. The M”B 128 in Biur Halacha “Zar Over Beasei” rules the prohibition only applies when one raises his hand.
[416] Kitzur SHU”A ibid
[417] Kitzur Shulchan Aruch ibid; See Otzer ibid that the Rebbe Rashab would go to his mother to receive a blessing.
[418] Otzer ibid
[419] See Piskeiy Teshuvos 271:1 footnote 5
[420] Admur 128:2; Rama 128:1; Kesubos 24b
[421] Bach 128, brought in M”B 128:3
[422] Custom of Gr”a, brought in Torah Temima Bamidbar 6:23; Siddur Reb Shabsi; Maavor Yabok Sisei Renanos 43; See Piskeiy Teshuvos 128:6
[423] Siddur Yaavetz Seder Leil Shabbos; Sheilas Yaavetz 2:15 that so was the custom of his father the Chacham Tzevi
[424] See Daas Sofer 1:14; Beir Moshe 4:25; Tzitz Eliezer 11:8; Yechaveh Daas 5:14
[425] Brought in Sheilas Yaavetz ibid
[426] Otzer Minhagei Chabad p. 194
[427] Admur 609:1
[428] First opinion in Admur ibid; Rama 609:1
[429] The reason: The reason for this is because insulation was only allowed to be done in honor of Shabbos, however it is forbidden to insulate for the next day, as it is considered like Yom Kippur is preparing for a weekday. [Admur ibid]
[430] Second opinion in Admur ibid; Michaber 609:1; Tur
[431] The reason: As only an action done on Yom Kippur is forbidden when done for the weekday, however if an action which prepares for a weekday occurs on its own on Yom Kippur, there is no prohibition in setting it up before Yom Kippur. [Admur ibid]
[432] Piskeiy Teshuvos 609:1
[433] Alef Hamagen 609:1; Piskeiy Teshuvos 609:1
[434] Admur 608:1
[435] In today’s Jewish calendars this addition is already included in the time listed for the beginning and end of Yom Kippur. However, one who is following sunset would need to add some time before sunset, and sometime after night by the leave of Yom Kippur, to fulfill this Mitzvah.
[436] Including not doing Melacha and already keeping the five oppressions, such as not eating and drinking leather shoes, etc. [608:1]
[437] However, the source for this law is derived from a verse speaking about Yom Kippur.
Opinion of Rambam: The Rambam in Mishneh Torah rules that 1) The adding of time only applies to Yom Kippur and not to Shabbos and Yom Tov; 2) Even by Yom Kippur one only needs to add in his fasting and the like, however work is permitted until the official beginning of Yom Kippur, and after the official end of Yom Kippur.
[438] Hayom Yom 10th Tishreiy
[439] Admur 608:2
[440] Ketzos Hashulchan 93 footnote 1
[441] See 611:1 and 608:1-2 Regarding that all the laws both of fasting and oppression begin from the time of Tosefes Yom Kippur. In Seder Hachnasos Shabbos in Siddur Admur explains that in truth the real sunset is about 4 minutes later than the visible sunset. The Ketzos Hashulchan [93 footnote 1] learns from this that according to Admur one fulfills the Mitzvah of Tosefes by stopping Melacha from sunset.
[442] Admur 610:1-3
[443] Admur 610:8 in parentheses
[444] Admur 610:1; M”A 610:1; Rosh 8:9; Mordechai 725
Other opinions: From some Poskim it is implied that there is no Mitzvah to light candles on Erev Yom Kippur. [See Rambam laws of Yom Kippur chapter 3:10]
[445] Admur 610:1; Michaber 610:1; Mishneh Pesachim 53b
[446] The reason: They do not suspect that seeing each other will lead to relations, being that it is prohibited to have relations in front of light. [Admur ibid] One can suggest that this opinion does not argue on the fact that leaving the light off is a greater distance from relations than to leave it on. Rather they claim that being there is a mitzvah to light candles, one may not nullify the mitzvah simply in order to make a greater distance, and the distance of having a light on suffices. Furthermore, according to all opinions, it seems that if theoretically having the lights on would not distance relations, then we would forbid lighting candles for Yom Kippur, despite the mitzvah involved. To note: From the Rambam laws of Yom Kippur chapter 3:10 implies that there is no mitzvah at all to light candles for Yom Kippur and the only reason why some people light is to prevent relations. According to this, it ends up that the distance of lighting candles is greater than the distance of not lighting, unlike the implication of the wording above.
If the actual prohibition of having relations on Yom Kippur is not enough on its own to prevent it from happening then why would the lighter prohibition of not having relations in front of light prevent them? Perhaps since a person is accustomed to never have relations in front of light therefore he is more accustomed to hold himself back if there is light, despite it being a less severe prohibition. While the prohibition of Yom Kippur alone, although more severe, since one’s inclination is not used to controlling himself in such a situation, therefore there is more of a chance for him to stumble.
[447] Piskeiy Teshuvos 610:1
[448] Admur 610:3
[449] Admur 610:1; Siddur
[450] The reason: As Yom Kippur contains a Mitzvah to light candles just as Shabbos and Yom Tov. [Admur ibid]
[451] Mahram Brisk 2:44; Piskeiy Teshuvos 610:1
[452] So rule regarding if said Shel Shabbos on Yom Tov and seemingly the same would apply here: Maharam Brisk 2:44 that she is not to repeat the blessing even in opposite case; Piskeiy Teshuvos 263:17; Halichos Bas Yisrael 17/11; Kitzur Dinei Neshek p. 40; Nitei Gavriel Yom Tov 16:2; see Halichos Beisa p. 158
[453] The reason: As Yom Tov [and Yom Kippur] is also called Shabbos, as the verse states Mimacharas Hashabbos [and Shjabbas Shabasson]. [See Admur 487:1; Hisorerus Teshuvah 1:112] In addition, the wording of the blessing has no source in Shas. [See Maharam Brisk 2:44]
[454] Hisorerus Teshuvah 1:112 regarding if said Shel Shabbos on Yom Tov and seemingly the same would apply here
[455] Luach Devar Yom Beyomo; Piskeiy Teshuvos 610:1; achalas Yoel Zev 1:16 regarding if said Shel Shabbos on Yom Tov and seemingly the same would apply here:
[456] The reason: As Admur rules in 487:1 that one is not Yotzei Shemoneh Esrei if he said Mikadesh Hashabbos, as he changed the dialect of the Sages. [ibid] However, in truth one cannot compare the cases, as we do not find anywhere that the Sages established a dialect for the blessing said over candle lighting, and hence we see that the Chabad custom is to change the wording for candle lighting of Rosh Hashanah!
[457] See Nitei Gavriel ibid
[458] Mahram Brisk 2:44; Piskeiy Teshuvos 610:1
[459] Luach Kolel Chabad
Other opinions: Some write that on Erev Yom Kippur, even men should say Shehechiyanu by candle lighting as they will not be saying Kiddush that evening. [See Moadeiy Kodesh 3:167; Piskeiy Teshuvos 610 footnote 8]
[460] See Admur 263:8; Piskeiy Teshuvos 263 footnote 168
[461] Derech Hachaim 50:7; Ketzos Hashulchan 74 footnote 19; Customs in new Siddur Tehillas Hashem; Maharam Shick 119; Birchas Habayis 45:4
[462] Aruch Hashulchan 263:13; Toras Yekusiel 61; Ashel Avraham Butchach; Piskeiy Teshuvos 263:18
The reason: As men do not accept Shabbos right away upon lighting. [See 263:7]
[463] Some rule based on Admur [who does not differentiate between men and women] that men follow the same order as women and light before the blessing. [Ketzos Hashulchan 74 footnote 19; Customs in new Siddur Tehillas Hashem; To note the Nesiv Hachaim also did not argue on the ruling of Derech Hachaim ibid] Others however rule that according to [the M”A and] Admur [who states the above custom to first light in Lashon Nikeiva, in contrast to the wording of the Rama] men are to first say the blessing and then light. [Piskeiy Teshuvos ibid] Vetzaruch Iyun on the above Poskim who did not infer differently from Admur, as seems clear from his wording and as writes Piskeiy Teshuvos.
[464] SSH”K 44:14; Piskeiy Teshuvos 608:1
[465] Admur 610:2; Rama 610:1; Maharil Erev Yom Kippur p. 321; Mateh Efraim 610:2; Chayeh Adam 144:14; M”B 610:5; Nitei Gavriel 25:1; Shevach Hamoadim
Other opinions: The Magen Avraham 609:2 brings and justifies that the custom is to be lenient even in such a case, to not leave a light on in the bedroom, although he concludes to be stringent. Thus, Admur rules like the stringent conclusion of the Magen Avraham without making mention at all of a possibility for being lenient.
[466] The reason: As since one can see his wife due to the light that was left on, in the home, there is therefore suspicion that he may desire his wife and enter into the dark bedroom to perform marital relations. [If, however, one leaves a light on also in his bedroom, he will not come to sin.] [Admur ibid; Rama ibid; Maharil ibid] This means as follows: Even according to the custom that avoids lighting Yom Kippur candles, they agree that if they will regardless be seeing each other, then, in this situation, the best way to distance relations from occurring is to also leave a light on in their bedroom, being that its forbidden to have relations in the light. [Meaning, according to all we only say that not seeing each other is a greater form of distance from relations than leaving a light on, in a case that they will not see each other at all. However, if they will see each other anyways, then its best to leave the light on in the bedroom in order to at least have this form of distance from relations.]
[467] Admur ibid; M”B 610:4; Kaf Hachaim 610:5
[468] P”M 610 A”A 2; M”Z 1; M”B 610:5; Kaf Hachaim 610:6
[469] Shaar Hatziyon 610:4; Kaf Hachaim ibid
[470] Hisorerus Teshuvah 398; Nitei Gavriel 25:1
[471] Nitei Gavriel 25:1 footnote 1
[472] Admur 610:3; Michaber 610:3; Mishneh Pesachim 53b
[473] Admur 610:4
[474] This implies even a child below the age of 13.
[475] Admur ibid; Rama 610:4; Mordechai 723; Maharil p. 322; Mahariy Viyal 191
[476] Admur ibid; M”A 610:3
[477] Admur 610:7; M”A 610:4; Maharil ibid
[478] Admur 610:8; Rama 610:4
[479] Seemingly this refers to the candle which he lit in Shul.
[480] M”B 610:14 in name of Chayeh Adam
[481] Admur 610:5; Rama 610:4; Kol Bo 68
[482] Sefer Haminhagim p. 58; Sefer Hasichos 5704 p. 7-8; 5705 p. 14; See Otzer Minhagei Chabad Tishreiy pp. 166-170; Maaseh Melech Tishreiy 23
[483] See Admur 610:5; Rama 610:4
[484] Elya Raba 610:4
[485] Elya Raba 610:4; Bigdei Yesha; Kaf Hachaim 610:28; Nitei Gavriel 75:12
[486] M”B 624:13 in name of Derech Hachaim
[487] M”B 298:30; Admur 624:8
[488] As it has been lit for the soul of the departed and not for light.
[489] Admur 606:1
[490] Admur 606:2
[491] Admur 606:1
[492] Admur 606:5; Michaber 606:2; Yuma 87a; Chagiga 16b; 22b; Makos 5b
[493] Approximately 5 hours of walking.
[494] Admur ibid; M”A 606:7; Rashal Yam Shel Shlomo 50
[495] Admur 606:3; 156:3
[496] Admur 606:8
[497] Admur 606:4; Rama 606:1; Semag Asei 16; Yerushalmi Bava Kama 8:7
[498] The reason: As forgiving him may mislead people to think that the slander was true. [See Admur ibid]
[499] Admur 606:4
[500] The reason: As one’s own life comes before his friend’s. [Admur ibid]
[501] Admur 606:4
[502] Admur 606:2-3; Michaber 606:1
[503] Admur 606:2; Michaber and Rama 606:1
[504] Admur 606:3; M”A 606:2; Bach 606
[505] Admur 606:3; Michaber 606:1; Yuma 85b
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