Chapter 3: The laws of Yom Kippur-The five oppressions

1. The five prohibitions:[1]

The verse[2] states that on Yom Kippur one is required to oppress himself. The Sages derived from this verse five oppressions that one must restrict himself from on Yom Kippur, in order to decrease one’s pleasure. All these five prohibitions are of Biblical status, as they are deduced from the above verse.[3]

From when: All the prohibitions apply starting from sunset of Erev Yom Kippur.[4] When one stops doing Melacha, and begins the oppressions from sunset, he has also fulfilled the Mitzvah of Tosefes Yom Kippur.[5]

The following are the prohibitions:

1. Not to eat or drink
2. Not to bathe
3. Not to anoint
4. Not to wear leather shoes
5. Not to have marital relations

2. Melacha:[6]

Yom Kippur has the same Halachic status as Shabbos with regards to Melacha. Thus, it is forbidden to carry and cook on Yom Kippur just like on Shabbos, and everything forbidden on Shabbos, whether Biblical or Rabbinical, is likewise forbidden on Yom Kippur.

3. Preparing food on Yom Kippur:[7]

For after the fast:[8] It is forbidden to prepare food on Yom Kippur for after the fast. This applies even after Mincha of Yom Kippur.

For a child:[9] One may prepare food for a child on Yom Kippur, if the food is not edible without this preparation.

Touching food:[10] It is permitted to touch food on Yom Kippur[11] as we do not suspect that touching will lead to eating.

4. Eating and Drinking:

A. How much food or drink is it forbidden to consume on Yom Kippur:[12]

It is Biblically forbidden to eat any amount of food or drink on Yom Kippur.[13] All the measurements of food and liquid that are mentioned are only with regard to the penalty of Kareis and the bringing of the sin offering, and not with regards to what is permissible. The necessity to know the measurements is for the need of an ill person which must eat on Yom Kippur. In such a case, we strive to feed him less than the Shiur Kareis, when possible.

B. The amount forbidden to be eaten that is under penalty of Kareis:[14]

The penalty of Kareis only applies to one who eats the measurement of a thick Kuseves [i.e. Kuseves HaGasah, which is a thick date], which is slightly less than a Kebeitza[15] [without its shell[16]], within the amount of time it takes to eat a Pras of bread.[17] [A Kebeitza without its shell regarding Yom Kippur is approximately 43 grams [of foods whose weight and volume are equal, such as water].[18] Accordingly, the Kuseves is slightly less than 43 grams. Practically, a Kusebes is measured as 30 grams in weight and 30 square centimeters in volume.[19]]

How long does it take to eat a Pras of bread?[20] Some Poskim[21] rule that this is the amount of time it takes to eat four eggs. Other Poskim[22] rule it is the amount of time it takes to eat three eggs. Practically, by a Biblical command, such as eating on Yom Kippur, we are stringent, while by a Rabbinical command we are lenient. [In terms of minutes, this matter is debated amongst the Poskim and the final ruling is to initially consider Kdei Achilas Peras as nine minutes.[23]]

Foods and liquids joining each other for the minimum Shiur:[24] All foods join each other to make up the minimum measurement [of a Kuseves] for the Kareis liability. Liquids, however, do not join foods for the minimum measurement as explained in Halacha D.

C. The amount of liquid forbidden to be drunk that is under penalty of Kareis:[25]

The penalty of Kareis only applies if one drinks the amount of liquid it takes to fill a single cheek [i.e. Malei Lugmav]. This applies to every individual’s cheek size, and is not a general measurement. Hence, one with a larger mouth will have a larger measurement than one with a smaller mouth. One does not need to fill his entire cheek, but rather an amount that makes the cheek protrude from the side of his mouth is considered full in this regard.[26] [In general, for the average person this amounts to 42cc of water.[27]]

Amount of time of consumption:[28] The amount of time that this measurement needs to be consumed within in order to have a penalty of Kareis is disputed. Some Poskim[29] rule that this is the amount of time it takes to drink a Revius [86 mil] of water. Other Poskim[30] rule it is the amount of time it takes to eat a Pras of bread. Practically, one should be stringent like the second opinion.[31] [In minutes, the measurement of Kdei Achilas Peras is initially measured as nine minutes 9 minutes, as stated above.]

Foods and liquids joining eachother for the minimum Shiur:[32] All liquids join each other to make up the minimum measurement of Malei Lugmav for Kareis liability. Regarding foods joining for the measurement of liquid, or vice versa, see Halacha D.

D. Do foods and liquids join each other for the Shiur Kareis?[33]

Although all foods join each other to make up the minimum measurement [of a Kuseves] for the Kareis liability, and all liquids join each other to make up the minimum measurement of Malei Lugmav for Kareis liability, as stated above, nevertheless foods and liquids do not join each other.[34] Thus, for example, if one drank half of the measurement [of liquid] and then ate half of the measurement [of food] they do not join each other to make up a full measurement of Kareis.

One who eats a solid food together with its gravy:[35] One who eats a vegetable together with its gravy or eats meat together with the salt that is on it the gravy and solved join to complete the minimum measurement of the food.[36] [Thus, for example, if a person ate 20 grams of meat together with 10 grams of sauce then they join each other for the minimum measurement of Kareis liability.]

E. Tasting food:[37]

It is [Biblically] forbidden to taste food on Yom Kippur, even if one will not swallow the food.[38] The Kareis penalty however does not apply for merely tasting a food and spitting it out.[39]

F. Rinsing the mouth:[40]

It is forbidden to rinse one’s mouth on Yom Kippur even with water.[41] This applies even if one will be using less than a Revius of water.[42] [This applies even if it is causing one great discomfort, he may not be lenient to rinse his mouth on Yom Kippur.[43]]

G. Swallowing saliva on Yom Kippur:[44]

It is permitted to swallow saliva on Yom Kippur. It is, however, forbidden before Yom Kippur to leave a pleasant taste in one’s mouth and then swallow this taste on Yom Kippur.

H. Eating inedible items:[45]

It is forbidden to eat even inedible foods on Yom Kippur.[46] Nevertheless, one who transgresses is not liable for the penalty of Kareis.

 

I. Inducing vomit:[47]

It is forbidden to induce vomit on Yom Kippur to relieve a full stomach [or to relieve stomach pains[48]].[49]

5. Pregnant and nursing women:[50]

A pregnant or nursing woman must fast on Yom Kippur for the entire day [just like any other person]. [There is no allowance for them to eat or drink less than the Shiur, unless it is a case of danger, as will be explained. This applies even in today’s times.[51] If a woman fears she may have a miscarriage due to the fast, she is to speak with her doctor and with a competent Rav. The Rav is to review her miscarriage history[52], and take note of any warnings from her doctor.[53] If a doctor told the woman it is forbidden for her to fast due to fear of miscarriage, she is to verify with the doctor whether eating and drinking less than the Shiur will suffice to prevent danger. Likewise, she is to verify whether she could fast if she remains in bed for the entire duration of the fast.]

A pregnant woman who craves after a food:[54] If a pregnant woman smells a certain food and craves after it, it is possible for her to miscarry if she is not given this food to eat, which can endanger her life as well.[55] Thus, if necessary to calm down her craving, and explaining to her that it is Yom Kippur does not suffice, then she may be given to eat the food even on Yom Kippur if necessary to remove her and her fetus from danger. Likewise, she may even be given nonkosher food to eat if she smells it and craves after it, and not giving her to eat the food can cause her life or the life of her fetus to be in danger, and there is no other way of calming her down and explaining to her that the food is not kosher does not suffice.[56]

Q&A When may a pregnant woman break her fast? In general, and absent of medical directive, if a pregnant woman begins to feel dizzy or begins to experience labor [i.e. contractions, as explained in the next Q&A] or low/high blood pressure, she is to break her fast in accordance to the Shiurim, as explained below.   If a pregnant woman began to have contractions, is she to break her fast? The following is the general Rabbinical directive, in cases that a doctor has not directed otherwise: From beginning of pregnancy[57] up to 9th month:[58] If a pregnant woman prior to the completion of her 9th month [before week 37 from conception[59]], feels contractions that can lead to miscarriage or early birth, or feels pressure to push out the baby, then she is to eat in accordance to the Shiurim dictated below. If eating the Shiurim does not suffice, she may eat and drink any amount of food until her body calms down. After the 9th month:[60] A pregnant woman who has completed her 9th month [past week 37 from conception[61]] is not allowed to break her fast unless she has entered into active labor to the point she cannot walk, is on the birthing stool, or has broken her waters, just as is the law regarding transgressing Shabbos. When she reaches this point, she may eat regularly.[62] However, prior to reaching this state, she may not eat or drink even less than the Shiur, even if she feels contractions and is in the midst of labor[63], unless a doctor directs her to do so due to fear for her life or the life of the child. Must a nursing mother who needs milk for her infant, fast?[64] Yes. She is to do everything possible to fast on Yom Kippur, arranging a milk substitute for her child, or pumping milk the days before the fast. In a case that the child refuses to drink anything else other than through nursing, a Rav is to be contacted.[65] Practical list of Shiurim for food and drink for a pregnant woman: · Food:[66] A pregnant woman who may eat less than the Shiur, is to eat less than the size of a Kusebes, which is less than 30 cc and less than 30 grams, within the amount of time it takes to eat a Peras of bread, which is nine minutes: The food is measured based on volume and[67] weight.[68] Hence, the Shiur is [less than[69]] the amount of food to fill 30 cc in a measuring cup [or typical match box], and this amount itself is not to weigh more than 30 grams.[70] One is not to eat more than this amount of food within nine minutes. · Drink: A pregnant woman who may drink less than the Shiur, is to drink within nine minutes less than the amount of water that can fill one cheek [i.e. Malei Lugmav]. Hence, before Yom Kippur, she is to fill a single cheek with water, pour it into a cup, and mark the water level on the cup.[71] [In general, for the average person who does not have a small mouth, this amounts to less than 42cc.[72]] When there is Halachic need to drink based on the Shiurim, one is to drink less than this marked amount of liquid within every 9 minutes. One is not to drink the exact amount marked, as this is the Shiur Kareis for liquid. · Eating and drinking within the nine minutes: All foods join each other to make up the minimum measurement of 30cc, and all liquids join each other to make up the minimum measurement of Malei Lugmav for Kareis liability. Nevertheless, foods and liquids do not join each other. [See above Halacha 4D] Accordingly, a woman may both eat and drink less than the Shiur of eating and drinking within the 9 minutes as they do not join each other, and there is no need to take turns between eating and drinking every 9 minutes. The amount of time to eat the Shiurim: All the food and liquid that one consumes within nine minutes is counted as part of the Shiur. Meaning, that one should make sure not to eat more than the Shiur of liquid or food within nine minutes, and hence the shiur restarts every nine minutes after completing eating or drinking less than the Shiur.[73] If nine minutes is too long of an interval, one may go down to 8, 7.5, 6, 5, 4.5,4 minutes, as is medically necessary.[74] Preparing the Shiurim before Yom Kippur:[75] A pregnant woman is to prepare the Shiurim before Yom Kippur. She is to fill one cheek with water and place it into a cup and then mark the water level.[76] Alternatively, she is to fill both cheeks with water and measure half of that amount.[77] How to measure the food: One is to crumble the food and enter it into an area which holds 30cc, which is the common size of a match box.

 

6. Yoledes-After birth:[78]

A. Within three days:[79]

A woman who is within three weekdays[80] of giving birth [i.e. Yoledes], is not to fast at all on Yom Kippur.

Says she wants to fast: If the Yoledes who is within three weekdays says she is able to fast and does not want to eat, she is to be fed even against her will. However, in such a case, she should only be fed less than the measurement of eating that has the penalty of Kareis, as explained above.

She says she needs to eat:[81] If the Yoledes who is within three weekdays says that she needs to eat, then she is to be given food in front of her and told to eat from it until she feels the danger has subsided. If less than the measurement suffices, so be it. If not, then she is to eat as much as she needs.

Does not voice an opinion:[82] If the Yoledes who is within three weekdays does not voice an opinion regarding whether she needs to eat, then she is to be given less than Shiur Kareis to eat.

B. Past three days but within seven:[83]

She says she needs to eat:[84] If the Yoledes is past three days from childbirth but within seven days[85] then if she says that she needs to eat, she should be fed less than the Shiur Kareis.[86] This applies even if the doctors say that it is not dangerous for her to fast.

She says she does not need to eat:[87] If the Yoledes who is past three days from childbirth but within seven days, says that she does not need to eat, then she may not be fed. [Some Poskim[88] however write that in today’s times all observant women say they do not need to eat and hence are not to be trusted. One is to rather ask a Doctor, and if a doctor is not available, one is to ask those women who have understanding in these matters.]

Does not voice an opinion:[89] If the Yoledes who is past three days from childbirth but within seven days, does not voice an opinion regarding whether she needs to eat then she may be given to eat less than Shiur Kareis, unless the doctors or her colleagues say that she does not need to eat.

C. Past seven days:[90]

If the Yoledes is past seven weekdays[91] from her birth, then she receives the same Halachic status as a person with a non-deadly illness. Thus, even if she says that she must eat due to the birth, it is forbidden for her to eat. If, however, she says she needs to eat because of an illness, she may be fed as is the law regarding all sick people.

D. How to measure the three and seven days-Are the days measured in 24 hours or in weekdays?[92]

The days are measured in weekdays and not in 24 hours. [For example; if Yom Kippur is on Wednesday night, and she gave birth on Monday night, then on Yom Kippur she is considered to be within three days from birth. If, however, she gave birth on Monday afternoon she is considered to be past three days from birth, even though 72 hours have not yet passed since she gave birth. If she gave birth on Thursday afternoon, and Yom Kippur is the following Wednesday night, then on Yom Kippur she is considered to be past seven days after birth.]

Q&A Must a woman fast if she is after a miscarriage? A woman after a miscarriage has the same status as a woman who gave birth.[93] Nevertheless, this only applies if she was pregnant for at least 40 days.[94]

7. Sick or ill person fasting:[95]

Whenever a person’s life is in danger, he is obligated to transgress a Torah command when needed to help save his life. This is with exception to the three cardinal sins of adultery, murder, and idolatry. Thus, if one is sick and fasting will place his life in danger, then he must eat. If he does not do so, he is held responsible for the spilling of his own blood, which G-d will avenge against him.[96] In general, this matter is determined by a doctor, and the modern medical practice, and not by a Rav. If a doctor says there is possible danger of life involved if one fasts, then he may not fast. It is therefore imperative for every sick person, or person with a medical condition, to first speak to his doctor and receive up to date medical instruction for his personal condition, to help determine whether or not he can fast, and whether or not eating and drinking less than the Shiurim suffices, and whether he can fast if he remains in bed throughout the duration of the fast. Bringing the question to a Rav without having the personal medical advice for one’s situation from one’s doctor, can lead the Rav to give a mistaken Pesak, or not give a Pesak at all. The following are the detailed laws of this matter.

A. If the patient asks to eat:[97]

Any [G-d fearing] person who is sick and knows that the day is Yom Kippur and nevertheless says that he needs to eat [due to danger], is to be fed even if a hundred doctors say that he does not need to eat. This applies even if they say that eating will worsen his condition.[98]

B. If the doctor says he needs to eat:[99]

If the doctors say the patient needs to eat, then even if the patient says he does not need to eat, he is to immediately be fed until he says that it suffices. This applies even if the doctor is a gentile and even if the doctor says it is merely questionable whether he needs to eat.

 

C. If the doctor is in doubt whether the patient needs to eat:[100]

If the doctor is in question whether the patient must eat, then the patient is to be fed even if the patient says that he does not need to eat, as we are lenient in a case that involves danger of life even if it involves many doubts.

 

D. If there is a dispute amongst the doctors:[101]

One versus one:[102] If one doctor says the patient needs to eat while a second doctor says he does not need to eat, then if the patient does not voice an opinion, he is to be fed, as we are lenient in a case of doubt that involves danger of life. If, however, the patient says he does not need to eat, then he is not to be fed as there is also a doctor that confirms his opinion.[103]

One versus two:[104] If one doctor says the patient needs to eat while two doctors say the patient does not need to eat, then if the patient does not voice an opinion, he is not to be fed. If, however, the doctor who says that he needs to eat is a much greater physician than the other two doctors, then the patient is to be fed.

Two versus many:[105] If two doctors say the patient needs to be fed, then even if one hundred doctors say he does not need to be fed, he is nevertheless to be fed.[106]

E. The Halachic definition of a doctor:

Any doctor, whether man or woman, Jewish or gentile, who states that he is familiar with the illness, carries the same weight as any other doctor. Such a person is believed to even contradict a Jewish religious Doctor [who says that the illness it is not life threatening].[107] However, a doctor who is not familiar with the particular illness in question, is not given an opinion on the matter.[108]

 

F. An area without a doctor:[109]

Even if the patient does not voice an opinion and does not say he needs to eat, if he appears to majority of people to be in danger, then he is to be fed.

 

G. How much may the patient eat when obligated to do so?

If doctor told him to eat:[110] Whenever a patient is told by a doctor to eat, as opposed to him asking to be fed, then he is to be fed less than the measurement of Kareis. The same applies for one who smells a food and needs to be calmed down, that he is to be fed less than the measurement of Kareis, unless told otherwise by the doctors.

If he said he must eat:[111] If the sick person says that he must eat, then he is to eat as much as he deems necessary.

H. If the danger of life is not immediate:[112]

An illness or medical condition is considered to be fatal and under the status of Pikuach Nefesh even if fasting does not pose an immediate threat of life but can cause a threat of life in the future. Accordingly, it is not necessary for the illness or medical condition to be of a level that if one were to fast he may die on Yom Kippur, but even if it may deteriorate his state of health which may cause him to die in the future due to it, it suffices to require him to eat on Yom Kippur.

Q&A May one take medicine on Yom Kippur?[113] One who is currently sick: If one is bedridden, or feels ill/weak in his entire body, then he may swallow a tasteless or bitter pill [without water, as will be explained].[114] If the pill has a non-bitter taste, then he is to wrap it in precut tissue [as one may not cut it on Shabbos or Yom Kippur] and swallow it with the tissue.[115] This allowance applies even if the illness does not involve danger. If, however, one is not bedridden, and does not feel ill in his entire body, then he may not take medication, even if he is in pain or is suffering from a headache and the like.[116] One who is not currently sick but suffers from a medical condition: Those who are not sick but suffer from a medical condition which requires a daily dose of medication, are to verify with their doctor if they can fast, and skip the dose on Yom Kippur, without any health risks involved. In the event that the doctor states that skipping the medicine can lead to medical complications that can lead to a life-threatening situation, then he must take the pill even on Yom Kippur.[117] If swallowing the pill in one of the above-mentioned methods is not possible, one may swallow it with water.[118] [Likewise, if skipping a dose can lead to illness, even non-life threatening, then one may take it on Yom Kippur, although without water, as explained below.[119]] How to take the pill: One who is permitted to take a pill on Yom Kippur, as stated above, must swallow the pill plain, without water, and if the pill has a non-bitter taste, he is to swallow it in a precut piece of tissue. He may not swallow the pill with water, unless the illness poses a danger of life and he cannot manage to swallow it without the water.[120] Alternatively, some Poskim[121] suggest that before Yom Kippur, one can crush the bitter pill into powder, add it to the water, and then drink the bitter mixture. This applies even if one illness does not pose any danger of life.   May one take a Tylenol suppository on Yom Kippur?[122] It is permitted to do so if one is sick to the point of being bedridden, or weak in his entire body, as stated above. There is no prohibition in cutting the suppository in half.[123]   List of conditions that typically require drinking and/or eating, upon directive of a doctor: · Cancer:[124] In general, medical practitioners advise cancer patients that while it may be safe for them to fast from foods, they need to have constant consumption of liquid throughout the day. Practically, every cancer patient is to advise with his medical practitioner as to what he is to do. · Anorexia and bulimia eating disorders:[125] For most cases, medical practitioners including dietitians and psychologists, prohibit fasting for a patient with an eating disorder who is going through treatment, and require them to eat normal meals. Eating disorders is the world’s most fatal mental and psychological illness, with a 20 to 30% death rate of those who are not treated, and a 5% death rate for those who are treated. Fasting, which ironically is something that those with eating disorders have pleasure in doing daily, can cause those who are in treatment to have setbacks and relapses to their illness, and hence limiting or regulating their eating on Yom Kippur can be defined as Pikuach Nefesh. Practically, one with an eating disorder of the above nature may not fast without first discussing the matter with their medical practitioners and Rav. · Renal disease-Kidney stones: One who suffers from kidney stones will typically be directed by a doctor that he is obligated to drink plenty of liquids even on Yom Kippur. Lack of fluids can lead to complications which can lead to surgery and a state of Pikuach Nefesh. Each individual is to speak to his doctor for a directive for his condition. · Diabetes:[126] One who suffers from diabetes, especially Diabetes mellitus Type I, must confer with their doctor regarding options of fasting. · Cellulitis: While Cellulitis is certainly a lethal infection it is bacterial and therefore fasting could even be proved to be beneficial in healing it.[127] Practically, one is to advise with his doctor, although typically it is not dangerous for him to fast with Cellulitis. · High and low blood pressure: https://health.clevelandclinic.org/fasting-how-does-it-affect-your-heart-and-blood-pressure/#:~:text=Research%20shows%20that%20fasting%20can,a%20secondary%20impact%2C%E2%80%9D%20Dr.

Taking the mini pill on Yom Kippur Question: With the Heter of a Rav I am on the mini pill which is required to be taken every single day at the same exact time for it to properly work and not cause disruptive spotting. This is my first Yom Kippur on the pill and I would like to know what I am supposed to do on Yom Kippur regarding taking it.   Answer:          If indeed you are on the pill due to reasons of physical, or mental and emotional health, as allowed by a Rav, then technically it remains permitted for you to take the pill on Yom Kippur. However, you may only swallow the pill plain, without water. [Alternatively, some Poskim suggest that if the pill has a bitter taste, then before Yom Kippur you can crush the bitter pill into powder, add it to the water, and then drink the bitter mixture.] Practically, you should consult with your gynecologist who prescribed the pill [or others who have expertise in this pill if you cannot reach your gynecologist], and ask as to the ratio of hours that the pill can be taken without any real adverse effect. For example, if you normally take the pill at 9 PM and sunset is at 7 PM, then perhaps you can take it on erev Yom Kippur before 7 PM, and taken after Yom Kippur take it at its regular time. If you are told that it should or must be taken at a time which is in the midst of Yom Kippur, then you may do so as we stated above, without using water.   Explanation: Taking a pill on Yom Kippur enters into two possible prohibitions, the more severe one being the prohibition against eating and drinking, and the less severe one being the general rabbinical prohibition against taking medicine on Shabbos. Practically, the Poskim explain that the swallowing of an inedible pill or the consumption of a bitter inedible pill, is at most a rabbinical prohibition of eating on Yom Kippur [and according to some opinions not forbidden at all], and is waived for the sake of a medical need, such as for a person who is sick, bedridden, or if he is weak in his entire body even though it is not a life-threatening situation. Likewise, the rabbinical prohibition against taking medicine on Shabbos is waived in these cases that a person who is sick, bedridden, or if he is weak in his entire body. Furthermore, even if one is not sick, but not taking the pill can cause him to get sick, then the rabbinical prohibition is waived. Accordingly, it is understood that one who has the Heter of a Rav to be on a contraceptive due to reasons of physical, or mental and emotional health [which its deterioration can also be considered an illness], may continue to take the pill on Yom Kippur in order to prevent them from becoming ill with the physical, mental, or emotional “illness” that may occur in the event of pregnancy. Furthermore, even if they will not reach the state of getting physically, mentally, or emotionally sick to the point of being bedridden if they get pregnant, one can argue that a contraceptive pill is not at all even considered a medicine and hence is not under the prohibition against taking medicinal pills on Shabbos. [And likewise taking the pill in such a situation would not transgress the prohibition against eating on Yom Kippur, as we already explained above that some opinions hold that there is no eating prohibition applicable to inedible foods that are eaten less than the amount. However, not all opinions agree with this approach and hence a woman who did not receive a Heter from a Rav to be on the mini pill, and is on it for her own reasons of convenience, monetary stress, and the like then she must discuss with a rav if she may continue to take the mini pill on Yom Kippur.] Nonetheless, the above letter of the law allowance, it is obviously better to take it before and after Yom Kippur if it is possible to do so, and not have to take it on Yom Kippur itself, as aside for the ideal avoidance of consuming even inedible items on Yom Kippur, the above allowance only allows one to take the pill without water using their saliva which is most difficult, and hence for practical and leisure purposes it should only be taken on Yom Kippur using one’s saliva if absolutely necessary.   Sources: Shevet Halevi 10:89; Encyclopedia Hilchatit Refuit Erech Yom Kippur Volume 3 p. 794 footnote 335; See regarding the status of the prohibition of consuming inedible items on Yom Kippur: Admur 612:8 and Michaber 612:6 based on Rambam that it is forbidden; Tur 612 in name of Avi Ezri [i.e. Ravayah] that there is no even rabbinical prohibition involved; Beis Yosef 612 that possibly there is no prohibition even according to Rambam if less than the Shiur; Meishiv Shalom 179 that according to the final ruling of the Michaber [and Admur] who omitted all the above leniency’s, one is to be stringent even by less than the Shiur; Shevet Halevi 10:89 that one who is lenient for the sake of a mitzvah is not to be protested; See regarding the general allowance for taking pills on Yom Kippur for one who is ill or to prevent an illness: Sdei Chemed Yom Kippur 3:8; Yeshuos Yaakov 612; Kesav Sofer 111; Pischeiy Teshuvah Y.D. 155:6; Shoel Umeishiv Mahdura Daled 1:55; Orchos Chaim 618:1; Eretz Tzevi 88; Kaf Hachaim 554:34 in name of in name of Kesonos Yosef 4, Ikarei Hadaat 29:36, Pischei Olam 554:6 regarding regular fast days; Meishiv Shalom 179; Igros Moshe 3:91; Tzitz Eliezer 10:25; SSH”K 39:8; Nishmas Avraham 612:7; Toras Hayoledes 52:9 footnote 27; Piskeiy Teshuvos 612:2; Nitei Gavriel 37:23; 39:12-15; Encyclopedia Hilchatit Refuit Erech Yom Kippur Volume 3 p. 794; See regarding crushing the pill and drinking it with water: Kaf Hachaim 554:34 in name of Poskim regarding Tisha B’av; Heard from Rav Yaakov Yosef that the same applies on Yom Kippur, and so seems Pashut; Nishmas Avraham 5 612:2; SSH”K ibid; Piskeiy Teshuvos ibid; Nitei Gavriel ibid; Encyclopedia Hilchatit Refuit Erech Yom Kippur Volume 3 p. 795 footnotes 340-343   Taking a psychiatric pill on Yom Kippur Question: I am on a psychiatric pill which is required to be taken every single day at the same exact time for it to properly work. This is my first Yom Kippur on the pill and I would like to know what I am supposed to do on Yom Kippur regarding taking it.   Answer:               If you are on the pill as prescribed by a doctor, due to a psychological, mental, or emotional condition [such as depression, high anxiety, bipolar, schizophrenia, psychosis, eating disorders and any other condition of the like which can disrupt your daily life or lead you to lose control of your actions, and certainly if it can eventually lead to death or suicide ch”v] then technically it remains permitted for you to take the pill on Yom Kippur. However, if your condition is not life-threatening, you may only swallow the pill plain, without water. [Alternatively, some Poskim suggest that if the pill has a bitter taste, then before Yom Kippur you can crush the bitter pill into powder, add it to the water, and then drink the bitter mixture.] Practically, you should consult with your doctor who prescribed the pill [or others who have expertise in this pill if you cannot reach him], and ask as to the ratio of hours that the pill can be taken without any real adverse effect. For example, if you normally take the pill at 9 PM and sunset is at 7 PM, then perhaps you can take it on erev Yom Kippur before 7 PM, and taken after Yom Kippur take it at its regular time. If you are told that it should or must be taken at a time which is in the midst of Yom Kippur, then you may do so as we stated above, without using water. [If however it is not possible for you to take it without water and the condition is so severe that not taking the pill for even one day can potentially lead to a situation of danger of life, then you may take it even with water.]   Explanation: Taking a pill on Yom Kippur enters into two possible prohibitions, the more severe one being the prohibition against eating and drinking, and the less severe one being the general rabbinical prohibition against taking medicine on Shabbos. Practically, the Poskim explain that the swallowing of an inedible pill or the consumption of a bitter inedible pill, is at most a rabbinical prohibition of eating on Yom Kippur [and according to some opinions not forbidden at all], and is waived for the sake of a medical need, such as for a person who is sick, bedridden, or if he is weak in his entire body even though it is not a life-threatening situation. Likewise, the rabbinical prohibition against taking medicine on Shabbos is waived in these cases that a person who is sick, bedridden, or if he is weak in his entire body. Furthermore, even if one is not sick, but not taking the pill can cause him to get sick, then the rabbinical prohibition is waived. Accordingly, it is understood that one who was prescribed psychiatric medication for his or hers mental and emotional health [which its deterioration can also be considered an illness and at times be considered a life-threatening illness], may continue to take the pill on Yom Kippur in order to prevent them from becoming ill with the mental, or emotional “illness” that may occur. Furthermore, even if their condition is not so severe and they will not reach the state of getting mentally, or emotionally sick to the point of being bedridden, one can argue that a psychiatric issue such as anxiety or depression is always innately judged as a matter of danger, and certainly psychosis and schizophrenia which has the status of “Shoteh,” is also judged similar to a matter of danger. [Furthermore, even if you were not to define it as an illness, taking the pill in such a situation would not transgress the prohibition against eating on Yom Kippur, as we already explained above that some opinions hold that there is no eating prohibition applicable to inedible foods that are eaten less than the amount.] Nonetheless, the above letter of the law allowance, it is obviously better to take it before and after Yom Kippur if it is possible to do so, and not have to take it on Yom Kippur itself, as aside for the ideal avoidance of consuming even inedible items on Yom Kippur, the above allowance only allows one to take the pill without water using their saliva which is most difficult, and hence for practical and leisure purposes it should only be taken on Yom Kippur using one’s saliva if absolutely necessary.   Sources: Encyclopedia Hilchatit Refuit Erech Yom Kippur Volume 3 p. 794; See regarding the status of the prohibition of consuming inedible items on Yom Kippur: Admur 612:8 and Michaber 612:6 based on Rambam that it is forbidden; Tur 612 in name of Avi Ezri [i.e. Ravayah] that there is no even rabbinical prohibition involved; Beis Yosef 612 that possibly there is no prohibition even according to Rambam if less than the Shiur; Meishiv Shalom 179 that according to the final ruling of the Michaber [and Admur] who omitted all the above leniency’s, one is to be stringent even by less than the Shiur; Shevet Halevi 10:89 that one who is lenient for the sake of a mitzvah is not to be protested; See regarding the general allowance for taking pills on Yom Kippur for one who is ill or to prevent an illness: Sdei Chemed Yom Kippur 3:8; Yeshuos Yaakov 612; Kesav Sofer 111; Pischeiy Teshuvah Y.D. 155:6; Shoel Umeishiv Mahdura Daled 1:55; Orchos Chaim 618:1; Eretz Tzevi 88; Kaf Hachaim 554:34 in name of in name of Kesonos Yosef 4, Ikarei Hadaat 29:36, Pischei Olam 554:6 regarding regular fast days; Meishiv Shalom 179; Igros Moshe 3:91; Tzitz Eliezer 10:25; Shevet Halevi 10:89; SSH”K 39:8; Nishmas Avraham 612:7; Toras Hayoledes 52:9 footnote 27; Piskeiy Teshuvos 612:2; Nitei Gavriel 37:23; 39:12-15; Encyclopedia Hilchatit Refuit Erech Yom Kippur Volume 3 p. 794; See regarding the status of a psychological illness and psychiatric disorder that it can be viewed as a matter of Pikuach Nefesh: Michaber 288:10; Shabbos 20b; Rashi Taanis 22b; Ran Taanis 8b; Shut Rashba Meyuchas Leramban 281; Admas Kodesh Y.D. 1:6;  Levushei Mordecha C.M. 39; Chavalim Benimim 4:13; Igros Moshe E.H. 1:63, 65, 67; 3:22, 65 [regarding anxiety]; Shevet Halevi 4:34; Yabia Omer O.C. 37:4, E.H. 24; Beis Avi 3:152; Yaskil Avdi E.H. 5:15; Minchas Yitzchak 1:115-5;  Chashukei Chemed Yuma p. 488 in name of Rav Elyashiv; Shabbos Shabbason p. 83 and 99; Tzitz Eliezer 4:13; Binyan Dovid 2:68-3;  See regarding crushing the pill and drinking it with water: Kaf Hachaim 554:34 in name of Poskim regarding Tisha B’av; Heard from Rav Yaakov Yosef that the same applies on Yom Kippur, and so seems Pashut; Nishmas Avraham 5 612:2; SSH”K ibid; Piskeiy Teshuvos ibid; Nitei Gavriel ibid; Encyclopedia Hilchatit Refuit Erech Yom Kippur Volume 3 p. 795 footnotes 340-343

*7. Shiurim:

A. Practical list of Shiurim for food and drink for a sick or pregnant woman who cannot fast:

• Food:[128] A sick person, or person with a medical condition, who has been instructed to eat less than the Shiur, is to eat less than the size of a Kusebes, which is less than 30 cc and 30 grams, within the amount of time it takes to eat a Peras of bread, which is nine minutes: The food is measured based on volume and[129][130] Hence, the Shiur is [less than[131]] the amount of food to fill 30 cc in a measuring cup [or typical match box], and this amount itself is not to weigh more than 30 grams.[132] One is not to eat more than this amount of food within nine minutes.
• Drink: A sick person, or person with a medical condition, who has been instructed to drink less than the Shiur, is to drink within nine minutes less than the amount of water that can fill one cheek. Hence, before Yom Kippur, he is to fill a cheek with water, pour it into a cup, and mark the water level on the cup. When there is Halachic need to drink based on the Shiurim, one is to drink less than this marked amount of liquid within every 9 minutes. One is not to drink the exact amount marked, as this is the Shiur Kareis for liquid.
• Eating and drinking within the nine minutes: All foods join each other to make up the minimum measurement of 30cc, and all liquids join each other to make up the minimum measurement of Malei Lugmav for Kareis liability. Nevertheless, foods and liquids do not join each other. [See above Halacha 4D] Accordingly, a person may both eat and drink less than the Shiur of eating and drinking within the 9 minutes as they do not join each other, and there is no need to take turns between eating and drinking every 9 minutes.

B. The amount of time to eat the Shiurim:

All the food and liquid that one consumes within nine minutes is counted as part of the Shiur. Meaning, that one should make sure not to eat the more than the Shiur of liquid or food within nine minutes, and hence the shiur restarts every nine minutes after completing eating or drinking less than the Shiur.[133] If nine minutes is too long of an interval, one may go down to 8, 7.5, 6, 5, 4.5,4 minutes, as is medically necessary.[134]

C. Preparing the Shiurim before Yom Kippur:[135]

An ill person is to prepare the Shiurim before Yom Kippur. He is to fill one cheek with water and place it into a cup and then mark the water level. Alternatively, he is to fill both cheeks with water and measure half of that amount.[136]

D. How to measure the food:

One is to crumble the food and enter it into an area which holds 30cc, which is the common size of a match box.

E. If one is medically required to drink, must he nevertheless abstain from eating foods?

One is only allowed to eat and drink in accordance to his medical need, to prevent danger of life. Thus, if one is medically required to drink but is not required to eat, then although he may drink, he is nevertheless to abstain from eating foods.

8. Blessings, Kiddush and Birchas Hamazon for one who eats on Yom Kippur:

Kiddush and Lechem Mishneh:[137] One who is [lethally] ill [or contains a medical condition, of a caliber that he is] required to eat on Yom Kippur [such as a woman after birth[138]], does not need to say Kiddush over wine or bread [prior to eating], and is not required to perform Hamotzi over two loaves of bread [i.e. Lechem Mishneh].[139] [This applies even if Yom Kippur falls on Shabbos.[140] This likewise applies to a child below Bar/Bas Mitzvah who is not fasting.]

Blessings:[141] One who is required to eat on Yom Kippur due to medical reasons [or if he is a child below Bar/Bas Mitzvah] is required to say a blessing before and after eating the foods [if he ate a Kezayis within four minutes, and has the physical and mental capability of doing so[142]].[143] [One who is eating according to Shiurim of less than 30cc and less than 30 grams every nine minutes, is not to say an after blessing at all.]

Yaleh Veyavo in Birchas Hamazon:[144] A sick person [who is required to eat on Yom Kippur due to medical reasons, or a Yoledes, or a child below Bar/Bas Mitzvah[145]] who eats a Kezayis of bread [within four minutes] on Yom Kippur, is to recite Birchas Hamazon if he has the physical and mental capability of doing so. In Birchas Hamazon, he/she is to recite Yaleh Veyavo prior to Uvinei Yerushalayim and say “Beyom Hakippurim Hazeh.” If Yom Kippur falls on Shabbos, then one is to also recite Ritzei.[146] [However, some Poskim[147] rule that based on Admur in the Siddur one is not to recite Yaleh Veyavo in Birchas Hamazon. Practically, it is to be recited.[148]]

Forgot to recite Yaaleh Veyavo/Ritzei:[149] If one forgot to recite Yaaleh Veyavo [or Ritzei] in Birchas Hamazon on Yom Kippur [or Yom Kippur that falls on Shabbos] and remembered only after beginning the blessing of Hatov Vehameitiv, he is not to go back and repeat Birchas Hamazon.[150] If, however, he remembered prior to beginning the blessing of Hatov Vehameitiv, after concluding Boneh Yerushalayim, then it is disputed[151] if he should say a special blessing on behalf of Yom Kippur [and Shabbos] and practically, no blessing is to be said and he is to continue with Hatov Vihameitiv.[152]

Summary: Kiddush/Lechem Mishneh: A sick person who is required to eat on Yom Kippur due to medical reasons, or a child below Bar/Bas Mitzvah, or a Yoledes [i.e. women after birth], does not recite Kiddush [over wine or bread] prior to eating, and is not required to perform Hamotzi over two loaves of bread [i.e. Lechem Mishneh]. This applies even if Yom Kippur falls on Shabbos. Blessings: One who is allowed to eat on Yom Kippur is required to say a blessing before and after eating the foods. Yaleh Veyavo in Birchas Hamazon: One who eats a Kezayis of bread [within four minutes] on Yom Kippur, is to recite Birchas Hamazon and is to recite Yaleh Veyavo prior to Uvinei Yerushalayim and say “Beyom Hakippurim Hazeh.” If Yom Kippur falls on Shabbos, then one is to also recite Ritzei.  If one forgot to recite Yaaleh Veyavo [or Ritzei] in Birchas Hamazon on Yom Kippur [or Yom Kippur that falls on Shabbos] and remembered only after concluding the blessing of Boneh Yerushalayim, is to continue with Hatov Vihameitiv, and is not required to say an extra blessing or repeat Birchas Hamazon. Q&A If one eats bread on Yom Kippur, is he to wash hands?[153] Yes, the hands are to be washed up until the wrists as is normally done during the year. Is one to mention Yom Kippur in Al Hamichyah? Some Poskim[154] rule it is to be recited. Other Poskim[155] rule that based on the Siddur of Admur, it is not to be recited.

9. Smelling spices on Yom Kippur:[156]

It is permitted to smell spices on Yom Kippur.[157] Furthermore, it is praiseworthy to do so in order to accumulate the 100 obligatory daily blessings.[158]

Q&A May one place scented oil onto a tissue for smelling?[159] No, due to the prohibition of Molid Reiach.   May one place smelling oil on one’s hand or finger? This is forbidden to be done due to the prohibition of Molid Reich.[160] Furthermore, even according to those Poskim[161] who rule that the prohibition of Molid Reich does not apply to the body, nevertheless seemingly this would remain forbidden due to the anointing prohibition. How often is a blessing said when smelling spices?[162] Once a blessing has been recited over a spice, another blessing can only be said on that same spice if one had decided to no longer smell the spice, and later changed his mind. If, however, one intends to continuously smell it, then this second smelling remains included in the blessing originally recited, and does not require a new blessing to be said. This applies even if he left the room and then returned, unless there was a great Hefsek in between. Is a blessing recited over scented oils or Tabak? A. Essential Oils-Oil which has natural good scent:[163] Oil of a product which naturally carries a good scent [not an additive, such as 100% clove oil], is to be blessed on in accordance to the source of the scent, whether Atzei or Isvei Besamim. These oils are known as essential oils.   B. Oil or any other liquid[164] which had a good scent added to it: If the source of the smell is still in the oil:[165] Then one says the blessing of its source of smell, whether Atzei or Isvei. If the source of the smell has been filtered out:[166] Then one is to say the blessing of Minei Besamim. C. May a blessing be said over chemically made scented liquids? A blessing is not said over such scents.[167] However, some Poskim[168] rule that a blessing may be said.

10. How does one accumulate 100 blessings on Yom Kippur?[169]

Every Jew is obligated to recite one hundred blessings each day.[170] On Yom Kippur, due to the loss of several blessings from Shemoneh Esrei, and from lack of food and drink, one needs to accumulate these blessings from other sources. Aside for smelling spices, one is to concentrate on the blessings of the Aliyos to the Torah by both Shacharis and Mincha, and the Haftorah and answer Amen. [By doing so, one fulfills 28 blessings, and can easily reach a total of 100 blessings.] Nevertheless, one does not fulfill his obligation of Meiah Brachos with such a blessing unless he heard the blessing from the person saying it.[171]

11. Bathing:

A. The general law:

For pleasure:[172] It is forbidden to wash any part of one’s body [for the sake of pleasure[173]] on Yom Kippur. This applies whether with hot or cold water. Even to stick one’s finger in water is forbidden.

To clean dirt:[174] If one’s hand, leg, or any other part of the body is dirty with mud, feces, or blood due to a nose bleed, it is permitted to wash it with water in order to remove the dirt.[175] Nevertheless, one may only wash the dirty area and not any other part of the limb.

For medical purposes:[176] One who is sick, or contains a medical condition, may bathe for medical purposes.[177] Thus one who returned from a journey with sore feet may place them in water, being that he is not doing so for pleasure purposes.[178]

Children:[179] Children are not to be bathed on Tisha B’av even if they are below the age of Chinuch, unless they are dirty.

Q&A May one wash off sweat from his body if he feels dirty? From the letter of the law, one may remove sweat from a part of the body using water.[180] Nevertheless, many Poskim[181] are stringent in this matter unless one is a very pampered person. May a woman after birth wash her body?[182] A woman which is a few days after birth may wash her body if she feels a need. If one went to Mikveh right before sunset and his hair is still wet what is he to do? Some Poskim[183] rule that he should dry his hair in order to prevent benefiting from the water on Yom Kippur.

 

B. Bathing/washing for the sake of a Mitzvah:

Men immersing in a Mikveh:[184] It is forbidden for a man to immerse in a Mikveh on Yom Kippur even for purposes of Keri.

A bride within 30 days:[185] A bride within 30 days after her wedding may rinse her face to beautify herself for her husband.[186]   

Mikveh Night on Yom Kippur:[187] A woman whose Mikveh night falls on Yom Kippur, it is forbidden for her to immerse on Yom Kippur, and rather she must postpone it until the next night.[188] [In such a case, she should perform the Chafifa on Erev Yom Kippur and on Motzei Yom Kippur she should again bathe and clean herself, and then immerse.[189]]

Hefsek Taharah:[190] A Hefsek Taharah may be performed on Yom Kippur.[191] Nevertheless, she is to only slightly wash between her thighs for this purpose. It is permitted to use either hot or cold water for this purpose.

Washing hands in the morning:[192] Upon awakening on the morning of Yom Kippur, one only washes his fingers, up until his knuckles, having intention to remove the impurity which they contain [as on these days the impurity does not extend past the fingers[193]]. After drying one’s hands with a towel, one should use it to pass over his eyes in order to remove his sleepiness.[194] [At the conclusion of Yom Kippur, prior to saying Kiddush Levana, one washes his [entire] hand three times inconsecutively.[195]]

Washing hands for the blessing of the Kohanim:[196] A Kohen may wash his [entire[197]] hand prior to the priestly blessings, even if he had already washed them in the morning before prayers, as he is not washing for pleasure purposes.

Q&A Are Kohanim to wash their hands fully or only until their knuckles in the morning? Some Poskim[198] rule that Kohanim which will be doing Nesias Kapayim are to wash their entire hands as is regularly done in the morning.[199] Other Poskim[200] rule they are not to wash past the knuckles as is the law by others. [Some[201] write the Rebbe directed a Chassid to wash his hands as usual in the morning as rules the first opinion.]   May a Levi wash his hands prior to washing the Kohen? Some Poskim[202] rule a Levi is to wash his hands up to his knuckles. Others[203] rule he may wash his entire hands as do the Kohanim.   If one is not fasting, is he to wash hands as usual [until the wrist] when eating bread on Yom Kippur?[204] Yes. The hands are to be washed up until the writs as is normally done during the year.

C. Washing hands after using the bathroom on Yom Kippur:[205]

During non-prayer times:[206] If one urinated and used his hands to wipe away the drops of urine from his feet, or if he defecated and used his hands to clean the excrement, then he may wash his hands up until his knuckles[207], in order to remove the dirt that is on them, and say the blessing of Asher Yatzar with clean hands. However, if one did not wipe away [the urine] or clean [the excrement] with his hands, then [even if he touched his private area[208]] he may not wash his hands at all, and is to say Asher Yatzar with unwashed hands.[209] [However, one must nevertheless wipe his hands on an item prior to saying Asher Yatzar, if he touched a normally covered area while using the bathroom.[210]] Accordingly, one who desires to wash his hands prior to reciting Asher Yatzar, is to wipe away [the urine] or clean [the excrement] with his hands, in order to obligate himself to wash his hands. It is proper to do so in order to say Asher Yatzar with clean and pure hands.[211] [Some Poskim[212] rule that the above law is only relevant when one urinates or defecates in an open area, however, if one enters a bathroom, then one may always wash his hands in order to wash away the Ruach Raah that resides on it. However, from Admur and other Poskim it is implied that one may not wash his hands even in such a case.[213] Practically, some Poskim[214] conclude that the widespread custom today is not to be particular in this matter, and to always wash hands after using the bathroom, prior to saying Asher Yatzar, even if the hands did not become dirty in the process. Those who are lenient like this approach have upon whom to rely.]

During times of prayer:[215] The above law only applies by the night of Yom Kippur, after the Maariv prayers have concluded. However, prior to the prayer [of Maariv], as well as during the daytime of Yom Kippur, in which the entire day is spent in prayer, it is permitted for one to wash his hands, up until the knuckles, after urinating or defecating even if one did not use his hands to wipe away [the urine] or clean [the excrement].[216]

Summary: One who dirtied his hands with feces or urine in the process of going to the bathroom, may wash his fingers, up until the knuckles. If he did not dirty his hands upon using the bathroom, then if one went to the bathroom before or during Davening, he may wash his fingers, up until the knuckles. If one went to the bathroom not during times of prayer, then if he did not get his hands dirty with feces or urine in the process [even if he touched his private area], he may not wash his hands at all, but is simply to wipe his hands on an item prior to saying Asher Yatzar, if he touched a normally covered area while using the bathroom. Nonetheless, it is advisable to purposely get one’s hands dirty in the process of going to the bathroom, in order to be allowed to wash the hands and say asher yatzar in purity. [However, those who are lenient in all cases to wash the hands up until the knuckles, have upon whom to rely.] Based on this, the following is the ruling: After Maariv of Yom Kippur night: When going to the bathroom after Davening Maariv at night of Yom Kippur, one may only wash his fingers, up to his knuckles, if he got them dirty in the process. It is advisable to do so in order to say asher yatzar in purity. Before Maariv and during day: If one went to the bathroom before Davening Maariv at night, one may wash his fingers even if they are not dirty. If one used the bathroom on the day of Yom Kippur, he may wash his hands afterwards, after every time he goes, being that the entire day is spent in prayer.   Q&A May one wash his entire hands after using the bathroom prior to prayer? As stated above, one may only wash his fingers, up until his knuckles, and not his entire hand.[217] Nonetheless, one is not required to be perfectly exact in this matter, that water does not reach past the knuckles.[218] May one wash until his knuckles three times as usual, after using the bathroom before prayer?[219] Yes.   May one wash his bottom after using the bathroom?[220] Yes, one may do so in order to properly remove feces from the area. May one wash his hands after entering a bathroom, if he did not do his needs? Some Poskim[221] rule that one who enters a bathroom may always wash his hands upon exiting in order to wash away the Ruach Raah that resides. This applies even not during times of Davening. However, other Poskim[222] rule that one may not wash his hands if he did not use the bathroom, even if he is prior to Davening, and so is the implied opinion of Admur.[223] May one wash his hands prior to Davening if he did not use the bathroom?[224] No. If one touched a covered area, or his shoes, may he wash his hands afterwards?[225] If he is prior to prayer, or in the midst of prayer, then he may wash his hands up until his knuckle.

 

D. Washing one’s face upon awakening:[226]

Rinsing mucus from one’s eyes: One may wash mucus from his eyes if he is careful to do so throughout the year.

Rinsing the remainder of the face: One may not wash his face, even if he is a very pampered person[227], unless he has dirt on his face and desires to wash it off.

 

E. Cooling oneself off:

Cooling oneself off with a cold bottle:[228] One may not cool himself down with the cold walls of an open bottle of liquid, due to fear of spillage. [If the bottle is closed and its walls are dry without condensation, it is permitted to use it to cool oneself off.]

Cooling oneself off with a wet towel:[229] From the letter of the law it is permitted to soak a cloth in water on Erev Yom Kippur and remove it from the water before Yom Kippur, and let it dry out until it no longer contains [enough water] to get another item wet enough to get something else wet, and he may then wipe his face, hands, and legs with it in order to cool off. Even though he is not doing so in order to remove dirt but rather to receive pleasure, nevertheless it is permitted from the letter of the law [to do so], being that [the towel] is dry from the water, as is explained in chapter 554 regarding Tisha B’av. Nevertheless, on Yom Kippur one is to be stringent being that if one were to clean himself with a cloth that was not dried from its water, it would contain a Biblical prohibition due to squeezing. Therefore, one is to be stringent even by a [cloth which was] dry from the water which was on it from before Yom Kippur, due to a decree that perhaps it will not dry well and one will clean with it and come to squeeze.

Summary: One should not cool himself down with a dry towel that was wet before Yom Kippur. Needless to say, a wet towel is forbidden to use.[230]

F. Rinsing the mouth:[231]

It is forbidden to rinse one’s mouth on Yom Kippur.[232] This applies even if one will be using less than a Revius of water.[233] [This applies even if it is causing one great discomfort, he may not be lenient to rinse his mouth on Yom Kippur.[234]]

12. Anointing:[235]

For pleasure: It is forbidden to anoint for pleasure purposes. [Thus, one may not apply to one’s body oil, soap, alcohol, hair tonic/cream, perfume, and deodorant.[236]]

For removal of sweat: It is forbidden to anoint one’s body even for the sake of removing sweat.[237]

Medical reasons: It is permitted to anoint for medical purposes [in all cases that doing so does not involve a Shabbos prohibition].[238]

May one spray an anti-repellent, or sunscreen spray, onto his body on Yom Kippur? Some[239] write against spraying an anti-repellent on the body, as it is similar to the prohibition against anoininting for the sake of removing sweat. [The same to sunscreen lotion spray.] If, however, one is in great pain due to the mosquitos, then it is permitted to be done, similar to the allowance to anoint for medicinal purposes.   May one use deodorant on Yom Kippur?[240] No.

13. Leather shoes:[241]

A. The general Law:[242]

It is forbidden to wear leather shoes on Yom Kippur. This includes all footwear which contains leather, even if the shoe is mainly of a different material, [such as if it has leather soles[243]].[244] It is forbidden to wear it even on one foot.[245]

Shoes made of other materials: Footwear made of other material, is permitted.[246] However, it is best to be stringent and not wear shoes made of wood.[247] [Likewise, some Poskim[248] rule one is not to wear comfortable sneakers/shoes that prevent the feet from feeling the hardness of the ground, even if they are not made of leather. Other Poskim[249] however rule it is permitted to wear any shoe that does not contain leather, and so is the Chabad custom.[250]]

Children: One may not place leather shoes on a child, even if the child is below the age of education.[251] However, some Poskim[252] are lenient to allow all children below Bar and Bas Mitzvah to wear leather shoes. [The custom is like the former opinion.[253] However, some[254] write that children of a very young age, such as 2-3 years old, may be lenient.]

Standing on top of leather cloth:[255] Although there is no prohibition against standing on a cloth made of leather, nevertheless, one who is stringent is blessed.

Q&A May one wear regular weekday shoes that do not contain leather?[256] Some rule one may not wear any shoe that is normally worn during the week, even if it does not contain leather. However, one may wear sport shoes that are not worn on a constant basis. Likewise, slippers and sandals may be worn if they do not contain leather.   May one wear shoes that have only leather straps? Some Poskim[257] rule it is forbidden to wear it. However other Poskim[258] rule it is permitted. May one enter leather covered metal foot supporters into his shoe? Some Poskim[259] rule it is permitted to do so if one has great pain walking without them. What is one to do if he is in doubt as to whether his shoes are leather? This matter requires further analysis.

 B.  Cases of exception:[260]

Woman who is within 30 days after birth:[261] A woman who is within thirty days of giving birth may wear leather shoes.[262] [This however only applied back then when only leather shoes were able to provide warmth, however today that there are many shoes of other material in most of the modern world, it is forbidden to wear leather shoes on Yom Kippur even in such a case.[263]]

A sick person:[264] A sick person is allowed to wear leather shoes being they are sensitive to the cold. [However, he is to place earth into the shoes upon wearing it.[265] This entire law however only applied back then when only leather shoes were able to provide warmth, however today that there are many shoes of other material in most of the modern world, it is forbidden to wear leather shoes if other warm shoes are available.[266]]

One who has a foot injury:[267] One who has a foot injury is allowed to wear leather shoes if needed. [However, they are to place earth into the shoes upon wearing it.[268] This entire law however only applied back then when only leather shoes were able to provide comfort, however today that there are many shoes of other material in most of the modern world, it is forbidden to wear leather shoes if other comfortable shoes are available.[269]]

Raining and muddy:[270] If it is raining, a pampered person who is very sensitive to getting his feet wet may wear leather shoes while outside in the rain. However, a non-pampered person who does not mind getting his feet wet, may not wear leather shoes. However, if it is also muddy outside, then all people may wear leather shoes being that everyone is considered sensitive to mud.[271] [This however only applied back then when only leather shoes were able to provide protection, however today that there are many shoes of other material in most of the modern world, it is forbidden to wear leather shoes on Yom Kippur even in such a case.[272]]

Protect from getting bitten:[273] Any person may wear leather shoes in an area that scorpions are found [in order to protect him from being bitten by scorpions and the like]. [However, they are to place earth into the shoes upon wearing it.[274] This entire law however only applied back then when only leather shoes were able to provide protection, however today that there are many shoes of other material in most of the modern world, it is forbidden to wear leather shoes if other protective shoes are available.[275]]

A traveler and one who is walking through a non-Jewish neighborhood:[276] There is no allowance for one who is traveling, or walking through a gentile area, to wear leather shoes in order to avoid being scoffed at.[277]

To switch the right and left shoe:[278] In all the above cases that it is permitted to wear leather shoes, it is best to switch the right and left shoe [in order to diminish in some level of discomfort.].

Not to be in Shul with leather shoes:[279] In all the above cases that it is permitted to wear leather shoes, one may not wear them in Shul. Likewise, he may not leave them around the Shul in a revealed area, being that they are dirty, and it is disrespectful to have them around the Shul on this holy day.

 

14. Marital relations:[280]

It is Biblically[281] forbidden to have marital relations on Yom Kippur.[282]

Harchakos-Touching, sleeping together: All the laws of Harchakos that are required to be followed between the couple when one’s wife is in the state of Niddah, must likewise be followed on Yom Kippur [even if one’s wife is in truth pure].[283] This is a safeguard to avoid marital relations.[284] Thus, it is forbidden for him to touch her.[285] It goes without saying that he may not sleep with her in the same bed, even if they both remain in their clothing.[286] [Likewise, they may not sleep even on separate beds if the beds are touching and hence the couple must remember to separate the beds before Yom Kippur. Likewise, she may not make his bed in front of him. Likewise, he may not sit on her bed even when she is not present, and they may not sit on the same bench or swing unless the bench is attached to the wall and does not move. Likewise, he may not stare at the normally covered areas of her body.[287]] One must beware to follow all these restrictions throughout the entire duration of Yom Kippur, by both the night of Yom Kippur and by day.[288]

Speaking with wife:[289] One should refrain from excessive speech with one’s wife on Yom Kippur.[290]

A woman whose Mikveh night falls on the night of Yom Kippur: A woman whose Mikveh night falls on Yom Kippur, it is forbidden for her to immerse on Yom Kippur, and rather she must postpone it until the next night. See Chapter 3 Halacha 11B for the full details of this matter.

15. Children:[291]

A. Leather Shoes:[292]

One may not place leather shoes on a child even if the child is below the age of education.[293] Certainly it is forbidden to do so if the child is above the age of education.[294] If one’s child wore the shoes on his own, then if he is below the age of education, there is no need to remove the shoes from his feet or tell him to remove it.[295] If however the child is above the age of education, the father must protest his son from doing so.[296]

 

B. Bathing:[297]

Children are not to be bathed on Yom Kippur, just as is the law by an adult, [unless they are dirty, in which case one may wash off the dirty area].

  

C. Anointing:[298]

Children are not to be anointed on Yom Kippur, just as is the law by an adult.

D. Fasting:[299]

Below age 9-10-No fasting:[300] Children who are less than nine years old [for a healthy child, and less than ten years old for a weak child] are not to be oppressed on Yom Kippur, being this can lead to danger. [They are to be fed as normal[301], and it is even forbidden to delay their meals from their regular times.[302]] Even if the child desires to be stringent upon himself [and fast], he is to be protested [and forced to eat] in order so he does not enter into danger.[303] Nevertheless, a child may only be fed for his own sake and not for the sake of fulfilling a Mitzvah.[304]  [The above is from the letter of the law, however many are accustomed to permit children to fast for a certain amount of hours, even if they are below the age of nine.[305] It is however forbidden to force them to fast even for a few hours, even at night.[306] Thus, if they ask to eat or drink they are to be allowed to do so.]

9-10 Years old-Delay Meals:[307] Beginning from the age of nine for a healthy child, and ten for a weak child, both boys and girls are to be educated to fast on Yom Kippur, through having their meals delayed from their set time. One is to delay the meal an hour or more from its set time based on the amount of time delay the child can handle. Thus, if the meal is normally eaten at 3:00 pm they are to eat it at 4:00 pm or later. [Likewise, at night the child should fast.[308] However, if the child is very thirsty, he may be given to drink even at night.[309]]

11 Years old-Fast:[310] It is disputed whether a child above the age of 11 is Rabbinically obligated to fast on Yom Kippur.[311] Practically, although the main Halachic ruling follows the stringent opinion, nevertheless, one may be lenient in a case that the child is weak and is not strong enough to handle the fast, even if there is no danger involved if he were to complete the fast.[312] Based on this, people today are no longer accustomed to educate their child to fast the entire day of Yom Kippur even after 11 years old, until they become Bar or Bas Mitzvah, as today all children are considered weak.[313] Nevertheless, if one knows for certain that the child is healthy and strong enough to sustain the fast, then this leniency does not apply.[314] [It is proper that the child fast until at least midday.[315]]

From Bar and Bas Mitzvah:[316] When a child has reached the age of 12 years old for a girl and 13 years old for a boy, then if he or she has grown two pubic hairs, they are considered adults and are obligated in all the commands, including the fasts. If the children have reached this age, but do not have two pubic hairs, they must nevertheless guard all the commands out of doubt that perhaps the hairs already grew and later fell off.

Obligation of the father to reprimand his child for not fasting:[317] The obligation of educating a child in the above is on the father. Thus, if the father sees his child disobeying the above, he must reprimand him.[318]

Yaleh Veyavo in Birchas Hamazon:[319] A child who eats a Kezayis of bread on Yom Kippur, is to recite Birchas Hamazon. In Birchas Hamazon, one is to add Yaleh Veyavo prior to Uvinei Yerushalayim and say “Beyom Hakippurim Hazeh”. [However, some Poskim[320] rule that based on Admur in the Siddur one is not to recite Yaleh Veyavo in Birchas Hamazon. Practically it is to be recited.[321]] When Yom Kippur falls on Shabbos, he is to also add Ritzei.

Q&A If a child eats bread on Yom Kippur, is he to wash hands?[322] Yes, the hands are to be washed up until the wrists as is normally done during the year.

The first Yom Kippur fast of the Rebbe Rayatz:[323] Rabbi Yosef Yitzchak of Lubavitch related: When I was seven years old, my father [Rabbi Shalom Dov Ber of Lubavitch] said to me on the eve of Yom Kippur: “In the evening and all night it is forbidden for you to eat. Tomorrow in the morning until noon you do not need to eat. From then on it depends on your will.” My father explained to me the gravity of eating on Yom Kippur, and concluded: “If you want to eat, do not ask anybody, only come to me. I have prepared food, water, and juice for you. If I am in the middle of the Amida prayer, wait for me; just be careful not to ask for food from anyone else.” That year I completed the fast for the first time in my life, and the year after that it was already an easy matter.

16. Tachanun on Yom Kippur:[324]

Tachanun is omitted on Yom Kippur. Hence, the Tachanun and Al Cheit[325] is omitted from Kerias Shema Sheal Hamita and the Ribono Shel Olam and Elokeinu Velokei Avoseinu is omitted from Karbanos.

17. Two-day Yom Kippur:[326]

Some [in the Diaspora] are stringent to keep two days of Yom Kippur. This has the status of a vow. Practically, it is not proper to do so.[327]

  ___________________________________________________________________________

[1] Admur 611:1-2

[2] Vayikra 23:27

^[3] Nevertheless, amongst the above prohibitions, the prohibition against eating or drinking is explicitly mentioned in the verse “And you shall oppress your souls” and therefore carries with it the penalty of Kareis.

Opinion of Rambam: The Rambam learns that the oppressions are derived from the verse which states that Yom Kippur is a “Shabbos Shabboson”, which teaches that on Yom Kippur there is a double rest. Meaning, that besides for resting from Melacha, we are also commanded to rest from different forms of pleasure, as mentioned above. However, Admur 613 writes that we learn it from the verse of “And the soul which will not oppress itself…”  ע“וצ

[4] See Admur 611:1 and 608:1-2 that all the laws both of fasting and oppression begin from the time of Tosefes Yom Kippur. In Seder Hachnasos Shabbos 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.

[5] Ketzos Hashulchan 93 footnote 1

[6] Admur 611:4

[7] Admur 611:5-8

^[8] Admur 611:5-7

Background: From the letter of the law it is permitted to prepare food for after the fast, beginning from after the time of Mincha, with exception to when Yom Kippur falls on Shabbos. The reason for why it is forbidden to do so before Mincha is because when preparing before Mincha we suspect that during the preparation one may come to forget it is a fast and will eat from the food. [Admur 611:5-7] Nevertheless, the custom is to forbid preparations even after Mincha due to suspicion that one may come to prepare food even before Mincha. [ibid]

[9] Admur 611:9

[10] Admur 611:9

^[11] The difference between Chameitz on Pesach and food on Yom Kippur: This is opposed to the law regarding Chameitz on Pesach, in which case it is forbidden to touch Chameitz due that one may come to eat it. The reason that by Chameitz we are more stringent is because since one is already involved in the act of eating, which is permitted on Pesach, one may come to also eat that which is forbidden. However, on Yom Kippur, being that it is forbidden to eat at all, there is therefore no need to suspect that touching will lead to eating.

Why is the food on Yom Kippur not considered Muktzah being that it has no use? Seemingly, it should be similar to all inedible foods which have a status of Muktzah, as is the law regarding Chameitz on Yom Tov of Pesach. Nonetheless, in truth it is not similar to Chameitz on Pesach as on Pesach, Chameitz is forbidden even in benefit. Furthermore, Chameitz is forbidden to everyone, even children. However, on Yom Kippur food is permitted to be eaten by those under the age of Mitzvahs. It thus has an edible use on Yom Kippur itself and is therefore not Muktzah.

Vetzaruch Iyun as to why the food is not considered Muktzah Machmas Issur? Perhaps however one can say that only an item which is a general Issur for all can be considered MM”I, however if it remains permitted for some (like children) then it’s not Muktzah. However, perhaps children are considered an exception due to danger, and thus it is anyways considered forbidden for all, and thus should at least be MM”I.

[12] Admur 612:16; Michaber 612:5

[13] All food prohibitions in the Torah apply to even the slightest amount of food which is eaten.

[14] Admur 612:1-3

[15] Admur 612:1

[16] Degul Merivava 612; Tzemach Tzedek Mishnayos Yuma; Mateh Efraim 612:1; Shiurei Torah 3:10; See Nishmas Avraham 612:2

Other opinions: Some Poskim rule the egg is measured with its shell. [Darkei Moshe 456:1; Binyan Tziyon 30]

[17] Admur 612:3

The reason: The reason behind this measurement is because eating this amount of food is able to calm one down from his hunger [i.e. Misyasheiv Daato], and thus cause him to no longer feel oppressed. Every person, regardless of his weight, receives some nourishing from this amount of food. If this amount of food is not eaten within the amount of time it takes to eat a Pras of bread, then it will not nourish him enough to calm him down from his hunger, and therefore it does not carry with it the penalty of Kareis. [Admur 612:1]

[18] Shiurei Torah 3:10 that there are various opinions as to the measurement of a Kebeitza without its shell, and regarding Yom Kippur one is to suspect for the smallest measurement.

[19] Shiurei Torah 3:10 based on Admur 618:13 that the Shiur of the Kuseves is 2:3 of an egg or a little more; See there that this is the most stringent measurement as there is no exact Shiur recorded, and simply to be on the safe side one is to eat less than this amount. However, in truth it can also be 38 grams, and even 48 grams, and for a sick person, one is to go up until these amounts of Shiurim if 30cc is not enough.

[20] Admur 612:4; Michaber 612:4

[21] 1^st opinion in Admur and Michaber ibid; Rashi Yuma 80b

[22] 2^nd opinion in Admur and Michaber ibid; Admur 475:8 regarding Matzah; Rambam Yom Kippur 2:4; Chametz Umatzah 1:6; Rashba Toras Habayis Haruch 4:1-12

^[23] Chasam Sofer 6:16; M”B 618:21; Shiurei Torah 3:15 [p. 203]; Aruch Hashulchan 202:8; Kaf Hachaim 210:5; Piskeiy Teshuvos 210:1; Sefer Haminhagim ibid and footnotes 342-344

Opinion of 6-8 minutes: The Tzemach Tzedek [Shaar Hamiluim 1:8-10] records 6-7 minutes regarding the Shiur of Achilas Peras. [Ketzos Hashulchan 36 footnote 5; 59 footnote 4; Shiureiy Torah ibid footnote 35; Sefer Haminhaghim [English] p. 93 regarding Tisha B’av] The above response however is only regarding Tishe Beav, where we can follow the lenient opinion that there are only 3 eggs in a Peras, however by Yom Kippur in which we need to follow the opinion that there are 4 eggs in a Peras, then according to the Tzemach Tzedek it would be 8 minutes. [See Shiureiy Torah ibid footnote 35 that accoridng to Admur and Tzemach tzedek it is 2 minutes per Peras.]

[24] Admur 612:2; Michaber 612:2; Mishneh Yuma 73b

[25] Admur 612:12; Michaber 612:9

[26] Admur 612:12; See Shiureiy Torah 3:17 footnote 32 [p. 198]

[27] Shiureiy Torah ibid

[28] Admur 612:15; Michaber 612:10

[29] 1^st opinion in Admur and Michaber ibid; Rambam Yom Kippur 2:4

[30] 2^nd opinion in Admur and Michaber ibid; Raavad Terumos 10:3

^[31] Admur 612:15; It requires further analysis why in this ruling Admur omitted that one can be lenient in regard to a Rabbinical law. In the previous dispute of the amount of time for food to be eaten this ruling was mentioned.

[32] Admur 612:13; Michaber 612:9; Mishneh Yuma 73b

[33] Admur 612:2; Michaber 612:2; Mishneh Yuma 73b

[34] The reason: The reason for this is because a person’s mind does not become relaxed through this form of eating in which liquid and solids are added to make up the minimum measurement. [Admur ibid; Levush 612:1; Yuma 81a]

[35] Admur ibid; Michaber ibid; Rambam 2:7; Yuma 80b

[36] The reason: The reason for this is because any liquid which comes to help prepare the food is considered like the food itself. [Admur ibid; Taz 612:3; Yuma ibid]

[37] Admur 612:7; Rama 612:6

[38] The reason: As the eating prohibition applies to any pleasure of eating and drinking, even if one spits the food out. [Admur ibid] Vetzaruch Iyun if based on this one may place in his mouth a food that has a bad taste and then spit it out.

^[39] It is evident that the penalty of Kareis was only given when one’s stomach receives pleasure from eating the food. However, the general Biblical prohibition applies even if he only gets pleasure from its taste.

[40] Admur 613:7; See Piskeiy Teshuvos 613:5; Michaber 567:1 that one may not taste anything on Tisha B’av, even if he will spit out and 567:3 “One who is accustomed to rinse his mouth, it is improper-not Kosher- to do so on a public fast day” based on Terumos Hadeshen 158 regarding the prohibition to taste foods on a fast; M”A 567:6; Drashos Maharil, brought in Darkei Moshe 567:1 and Elya Raba 567:5 and Kaf Hachaim 567:14; Mamar Mordechai 567:2; Levush 567; Nehar Shalom 567:1; Bigdei Yesha 567:6; Kaf Hachaim 567:13; Chayeh Adam 132:20; Ketzos Hashulchan 2 footnote 25 in name of Ateres Zikeinim; Sefer Haminhagim p. 4 [English]

Stringency or prohibition? It is implied from the Michaber ibid that there is no prohibition from the letter of the law involved in rinsing the mouth even on Yom Kippur, being one has no intent to swallow the liquid and it is merely water. [P”M 567 A”A 6]

[41] The reason: As one may come to swallow the water. [Mamar Mordechai 567:2; Levush 567, brought in P”M ibid]

[42] Michaber 567:1

[43] Chayeh Adam 132:20; M”B 567:11; Kaf Hachaim 567:14

[44] Admur 90:14; M”A 566; Aruch Hashulchan 90:17; See Piskeiy Teshuvos 567:2

Other opinions: Some Poskim rule it is forbidden to swallow saliva on Tisha Beav and Yom Kippur. [Bach, see Aruch Hashulchan ibid]

[45] Admur 612:8; Michaber 612:6 based on Rambam

Other opinions:  Tur 612 in name of Avi Ezri [i.e. Ravayah] that there is no even rabbinical prohibition involved; Beis Yosef 612 that possibly there is no prohibition even according to Rambam if less than the Shiur; Meishiv Shalom 179 that according to the final ruling of the Michaber [and Admur] who omitted all the above leniency’s, one is to be stringent even by less than the Shiur; Shevet Halevi 10:89 that one who is lenient for the sake of a mitzvah is not to be protested

^[46] Requires further analysis: Why is eating inedible foods forbidden, as seemingly there is no pleasure at all involved in it being eaten, unlike when one eats on a full stomach that although his stomach gets no pleasure from it, nevertheless his taste buds do? Perhaps the mere fact that the person is willingly eaten it shows that there is some pleasure he is getting out of it. Alternatively, perhaps the reason is because nevertheless one does become satiated from the item.

[47] Admur 608:9; M”A 608:7; Sefer Chassidim 769

^[48] See Admur 328:44

[49] The reason: As in the process, one may come to eat part of the food which he expels. [Admur ibid]

[50] Admur 617:1; Michaber 317:1; Pesachim 54b

[51] Tzitz Eliezer 17:20; Teshuvos Vehanhagos 2:292; Piskeiy Teshuvos 617:1; Rav Ovadia Yosef

Opinion of Rav Fisher: Rav Yaakov Yisrael Fisher [brought in Sefer Pnei Baruch; Piskeiy Teshuvos 617 footnote 1] was of the opinion that today pregnant women no longer have to fast, and may eat less than the Shiur on Yom Kippur, due to fear of miscarriage. Practically, this ruling is not accepted amongst Poskim or Moreh Horaas and rather each case must be judged individually by a competent Rav. [Poskim ibid] However, Rav Yaakov Yosef ruled after a thorough investigation amongst doctors, and discovering a dispute amongst them as to the dangers of fasting, that regarding Tishe Beav which is a Rabbinical fast, one may be lenient, while regarding Yom Kippur one is to be stringent.

[52] Some Poskim permit a woman to eat and drink less than the Shiur if she already miscarried twice in the past. [Tzitz Eliezer ibid; Pnei Baruch in name of Orchos Chaim 617:1; Daas Torah 317; Piskeiy Teshuvos 317:1; Poskim in Nitei Gavriel 38:6]

[53] Rav SZ”A ruled one may allow a woman to eat less than the Shiur if her Dr. says that the fast can lead to miscarriage, or an early birth that is prior to the 9^th month. [Piskeiy Teshuvos 617 footnote 2]

[54] Admur 617:2; Michaber 617:2; Rambam Yom Kippur 2:9; Mishneh Yuma 82a [8:5]; Ketzos Hashulchan 147:2 p. 7; Shevach Habris 1:9

[55] The reason: The reason for this is because also the fetus has smelled the scent of this food and craves after it and if she doesn’t eat it, it is possible that the fetus will try to exit the womb in order to eat it. This will endanger the life of both the mother and fetus. For this reason, she may be given to eat the food even on Yom Kippur. [Admur ibid]

[56] Issur Viheter Hearuch 60:5; Kaf Hachaim 617:7 in name of Levush; Ketzos Hashulchan ibid; See Erech Hashulchan 617:1 brought in Kaf Hachaim ibid; See also Besamim Rosh 353 that in today’s times we don’t even try to calm her down as it is a matter of danger and we give her to eat right away whether on Yom Kippur war with a nonkosher food, brought in Pischeiy Olam 617:2 and Kaf Hachaim ibid

[57] From when is a woman considered pregnant in this regard? There is no difference in this regard whether she is in the beginning or end of her pregnancy. [M”B 617:1] The laws of fasting relavent to a pregnant woman begin to apply from the moment she knows she is pregnant, even if this is prior to the passing of 40 days from the time of conception. [Daas Torah 617:1; Sheivet Halevy 7:80; Nitei Gavriel 38:4] However, there are Poskim who question whether prior to 40 days we allow her to break her fast to prevent miscarriage. [Shaar HaTziyon 617:1; See also M”B 550:3; Kaf Hachaim 550:5]

[58] Ruling of Rav Asher Lemel Cohen

[59] See coming footnotes for explanation

[60] M”B 617:9; Mamar Mordechai 617:3; Alef Lamateh 617:5; Sdei Chemed 3:2; Meishiv Halacha 242; Minchas Yehuda 29; Nitei Gavriel 38:5; so ruled Rav A. L. Cohen

[61] According to Halacha, a child is considerd premature, and an 8^th month child, until nine full months have passed from conception. [See Y.D. 374:8; See Meil Tzedaka 5, brought in Pischeiy Teshuvah 374:9 that we follow the Hebrew months in this regard, and not a number of weeks or days. Thus, since the months vary between 29 and 30 days, determining how many weeks/days need to pass depends on how many days were in each of the nine months of her pregnancy. If, for example, there were five 30-day months and four 29-day months, then it is exactly 38 weeks, which is 266 days. If, however, there were more or less than five 30 day months, then it would be more or less than 38 weeks. Thus, we determine the completion of nine months based on the passing of Hebrew months, and not based on weeks or days.] Medically, however, a child is only considered premature if born prior to week 37 from her last period, which is approximately week 35 from conception. Nonetheless, a child born in week 37-38 from the last period is termed an “early term baby” and quite often the child is not yet developed enough to be born. It is only considered full term in weeks 39-40 from the last period, which fits the Halachic definition of 37-38 weeks from conception.

[62] See Poskim ibid that compare a woman giving birth to a regular Yoledes within three days, of which the law is that she may eat regularly. However, see Minchas Yehuda and Nitei Gavriel ibid who record she is to eat less than the Shiur. Veztaruch Iyun.

[63] Piskeiy Teshuvos 317:1 footnote 3; Rav A. L. Cohen

The reason: As there is no danger involved for her or the child if she gives birth in her 9^th month, and hence there is no reason to permit her to eat in order to stop contractions.

[64] See Nitei Gavriel 38:21; Piskeiy Teshuvos 617:2

[65] See Beir Heiytiv 618:7 in name of Dvar Shmuel 107 that if the child is sick and in a state of danger, and refuses to eat anything else other than nursing from her, then she may eat if fasting will enter the child into danger.

[66] Piskeiy Teshuvos 618; Shiurei Torah 3:10

[67] So is implied from Shiureiy Torah ibid towards end that by a food which weighs more than water it is to be less than 30 grams and less than 30 cc.

[68] Shiurei Torah 3:10, unlike Kaf Hachaim [and so rules Yalkut Yosef] who measures all based on weight; See Nishmas Avraham 612:2 footnote 16

[69] As 2/3 of an egg, which is the Shiur of the Kuseves [618:13] is 30 cc. [Shiureiy Torah ibid] Vetzaruch Iyun as Admur there writes 2:3 of an egg or a little more is the Shiur of a Kuseves, hence there is no exact Shiur. In any event seemingly to be on the safe side one is to eat less than that amount, and so is implied in Shiureiy Torah ibid. However, from Piskeiy Teshuvos 618:8 it is implied that one may eat that amount Vetzaruch Iyun.

[70] So is implied from Shiureiy Torah ibid towards end that by a food which weighs more than water it is to be less than 30 grams and less than 30 cc.

[71] See Shiureiy Torah 3:17 footnote 32 [p. 198] for the exact method of how this is to be measured [He Suggests filling the entire mouth with water, spitting it out, and less than half of the measurement is considered the minimum amount that one may have below the Shiur]

[72] Shiureiy Torah ibid

^[73] Chasam Sofer 6:16; M”B 618:21; Shiurei Torah 3:15 [p. 203]; Aruch Hashulchan 202:8; Kaf Hachaim 210:5; Piskeiy Teshuvos 210:1; Sefer Haminhagim ibid and footnotes 342-344;

Opinion of 6-7 minutes: The Tzemach Tzedek [Shaar Hamiluim 1:8-10] records 6-7 minutes regarding the Shiur of Achilas Peras. [Ketzos Hashulchan 36 footnote 5; 59 footnote 4; Shiureiy Torah ibid footnote 35; Sefer Haminhaghim [English] p. 93 regarding Tisha B’av]

[74] Shiureiy Torah ibid

[75] Rav Cohen

[76] M”B 618:21; Rav Cohen

[77] Shiureiy Torah 3:17 footnote 32; Nitei Gavriel 41:5

[78] Admur 617:4

[79] Admur 617:4; M”B 617:10

^[80] Admur 617:5; Michaber 617:4; Terumos Hadeshen 148

Explanation: The days are calculated as weekdays and not by hours. Thus, only if she gave birth within two days before Yom Kippur does this apply. [Admur 617:5; For example; if Yom Kippur is on Wednesday night, and she gave birth on Monday night, then she does not need to fast. If, however, she gave birth on Monday afternoon she is no longer considered to be within three days of birth, even though 72 hours have not yet passed since she gave birth.]

Other opinions: Some Poskim rule the days are calculated as 24 hours each, for a total of 72 hours from the time of birth. [M”B 617:13; See Kaf Hachaim 617:22; 330:21]

[81] Admur 618:1; Vetzaruch Iyun from 617:4 in which Admur rules regarding after 3 days for her to be fed less than the measurement of Kareis even if she says that she needs to eat.

[82] Admur 618:13; Kaf Hachaim 617:19; Yechaveh Daas 6:39

Other opinions: Some Poskim rule that she is to be fed as usual, even more than the Shiur, if she does not voice an opinion. [Glosses Harav Frenkil; Shaar Hatizyon 617:12]

[83] A woman who is between 3-7 days after birth may at times be strong enough to fast, although at times the fast remains dangerous for her. This is dependent on the nature of the woman. It is for this reason that she is to be asked as to how she feels. [Aruch Hashulchan 617:4]

[84] Admur 617:4

^[85] These days are not 24-hour days, but weekdays, as explained in previous notes.

^[86] Requires Analyses: In 618:1 and 13 Admur rules that whenever she is being fed due to asking for food, then she is not fed in accordance to measurement of Kareis, but rather the food is placed in front of her and she is to be told to eat however much she feels that she needs to remove the danger, even if it is more than the measurement of Kareis. Vetzaruch Iyun why here do we feed her according to measurement?

[87] Admur 617:5

[88] Aruch Hashulchan 617:4

[89] Admur 617:5; 618:13 regarding less than Shiur

[90] Admur 617:4

[91] Meaning that seven weekdays have passed, including the day she gave birth which is counted as the first day. We do not count the days in 24 hours. [Admur 617:5]

[92] Admur 617:5; Michaber 617:4; Terumos Hadeshen 148

Other opinions: Some Poskim rule that the days are measured in 24 hours. [M”B 617:13; See Kaf Hachaim 617:22; 330:21]

[93] Biur Halacha 617 “Yoledes” in name of Sdei Chemed Mareches Yom Kippur 3:1; Piskeiy Teshuvos 617:5

[94] Sdei Chemed ibid

[95] Shulchan Aruch chapter 618

[96] Admur 618:11

[97] Admur 618:1

[98] The reason: The reason for this is because we do not assume that the person is a sinner who will eat on Yom Kippur without valid reason. Thus, if he says he needs to eat despite the doctor’s analysis he must really feel that if he does not eat, it will endanger his life, which is something that only he can feel and not the doctors. [ibid] Vetzaruch Iyun if the sick person does not know that the doctors said that he doesn’t need to eat, does the sick person need to be told in order to try to calm down his worry, or not?

[99] Admur 618:2

[100] Admur 618:2

[101] Admur 618:3-5

[102] Admur 618:3

[103] We thus cannot depend the patient’s opinion on his confused state of mind. [Admur ibid]

[104] Admur 618:4

[105] Admur 618:5

[106] The reason: As the two doctors are considered like witnesses, and are thus equal to even one hundred, as by danger of life we do not follow majority in wisdom or in people to be stringent [Admur ibid; To note the Rambam rules that we do follow the majority in number or in wisdom.]

[107] Admur 618:6

[108] Admur 618:9

[109] Admur 618:10

[110] Admur 618:13

[111] 618:15

[112] See Admur 618:2 “Even if the doctor does not say that if you fast his life will be in danger but simply says that it’s possible that his illness will deteriorate [and thus eventually enter into a state of Pikuach Nefesh]”; See also Admur 328:13 “A deathly ill person which was diagnosed on the day of Shabbos that he requires a known treatment which contains Shabbos prohibited labor [and the treatment must be] done for the next eight days, then we do not say “let us wait until night [to begin the treatment] in order so we only transgress one Shabbos.” Rather we desecrate Shabbos immediately even though that through doing so one will desecrate two Shabbosim. Now, although we know for certain that [the patient] will not die today being that he was evaluated to live through the eight days [of the required treatment], nevertheless we are worried that perhaps he may die after the eight days, if the treatment were not to be started immediately.”

[113] Sdei Chemed Yom Kippur 3:8; Yeshuos Yaakov 612; Kesav Sofer 111; Pischeiy Teshuvah Y.D. 155:6; Shoel Umeishiv Mahdura Daled 1:55; Orchos Chaim 618:1; Eretz Tzevi 88; Kaf Hachaim 554:34 in name of in name of Kesonos Yosef 4, Ikarei Hadaat 29:36, Pischei Olam 554:6 regarding regular fast days; Meishiv Shalom 179; Igros Moshe 3:91; Tzitz Eliezer 10:25; Shevet Halevi 10:89; SSH”K 39:8; Nishmas Avraham 612:7; Toras Hayoledes 52:9 footnote 27; Piskeiy Teshuvos 612:2; Nitei Gavriel 37:23; 39:12-15; Encyclopedia Hilchatit Refuit Erech Yom Kippur Volume 3 p. 794

See regarding the status of the prohibition of consuming inedible items on Yom Kippur: Admur 612:8 and Michaber 612:6 based on Rambam that it is forbidden; Tur 612 in name of Avi Ezri [i.e. Ravayah] that there is no even rabbinical prohibition involved; Beis Yosef 612 that possibly there is no prohibition even according to Rambam if less than the Shiur; Meishiv Shalom 179 that according to the final ruling of the Michaber [and Admur] who omitted all the above leniency’s, one is to be stringent even by less than the Shiur; Shevet Halevi 10:89 that one who is lenient for the sake of a mitzvah is not to be protested;

[114] Poskim ibid

The reason: One who is bedridden, or weak in his entire body has the Halachic definition of a Choleh Sheiyn Bo Sakana, of which we rule that the Rabbinical prohibitions against taking medicine on Shabbos, and against eating Rabbinical prohibited foods, is lifted. Thus, being that swallowing a bitter pill is only Rabbinically forbidden on Yom Kippur, as it is not a food, and is not being eaten in the normal method, it therefore may be swallowed by an ill person. [ibid]

[115] Rav SZ”A in SSH”K ibid; Nishmas Avraham ibid; Piskeiy Teshuvos ibid

[116] Piskeiy Teshuvos ibid; Nitei Gavriel ibid

The reason: This is due to two prohibitions 1) The prohibition against eating, which Rabbinically includes even bitter and inedible foods. 2) The prohibition against taking medication on Shabbos and Yom Kippur.

[117] Igros Moshe ibid based on ruling of Rav Akiva Eiger

The reason: As we view a potential life-threatening illness that can come as a result of not eating, or not taking medicine, as a life-threatening situation, for which one can break his fast on Yom Kippur. [ibid]

[118] Igros Moshe ibid

[119] Nishmas Avraham O.C. 612:7; Encyclopedia Hilchatit Refuit Erech Yom Kippur Volume 3 p. 795

[120] Igros Moshe ibid; SSH”K ibid; Nishmas Avraham ibid; Piskeiy Teshuvos ibid

[121] Kaf Hachaim 554:34 in name of Poskim regarding Tisha B’av; Heard from Rav Yaakov Yosef that the same applies on Yom Kippur, and so seems Pashut; Nishmas Avraham 5 612:2; SSH”K ibid; Piskeiy Teshuvos ibid; Nitei Gavriel ibid; Encyclopedia Hilchatit Refuit Erech Yom Kippur Volume 3 p. 795 footnotes 340-343

[122] See Kinyan Torah 4:68 regarding Iv

[123] SSH”K 33 footnote 30 in name of Rav SZ”A being that this is similar to food which does not contain a cutting prohibition.

[124] See here: https://1drv.ms/w/s!As_LDRax2-j3guJCxsyrgZTq-882wA?e=Wd4qGP

[125] See Admur 618:2 that even if death will not occur right away, but will cause a deterioration of the life-threatening illness, that it is viewed as Pikuach Nefesh; Chashukei Chemed Yuma 83a; Koveitz Asya 99 p. 97-100; See here: https://1drv.ms/w/s!As_LDRax2-j3hbRILSibLWTwamAt9g?e=pt78hu

[126] See Techumin 29:362 and here: https://1drv.ms/w/s!As_LDRax2-j3guJHpOdVu7X1hVxUCA?e=Nq2PMJ

[127] https://www.youtube.com/watch?v=hYxDuTfrP2Q

[128] Piskeiy Teshuvos 618; Shiurei Torah 3:10

[129] So is implied from Shiureiy Torah ibid towards end that by a food which weighs more than water it is to be less than 30 grams and less than 30 cc.

[130] Shiurei Torah 3:10, unlike Kaf Hachaim [and so rules Yalkut Yosef] which measures all based on weight.

[131] As 2:3 of an egg, which is the Shiur of the Kuseves [618:13] is 30 cc. [Shiureiy Torah ibid] Vetzaruch Iyun as Admur there writes 2:3 of an egg or a little more is the Shiur of a Kuseves, hence there is no exact Shiur. In any event seemingly to be on the safe side one is to eat less than that amount, and so is implied in Shiureiy Torah ibid. However, from Piskeiy Teshuvos 618:8 it is implied that one may eat that amount Vetzaruch Iyun.

[132] So is implied from Shiureiy Torah ibid towards end that by a food which weighs more than water it is to be less than 30 grams and less than 30 cc.

^[133] Chasam Sofer 6:16; M”B 618:21; Shiurei Torah 3:15 [p. 203]; Aruch Hashulchan 202:8; Kaf Hachaim 210:5; Piskeiy Teshuvos 210:1; Sefer Haminhagim ibid and footnotes 342-344;

Opinion of 6-7 minutes: The Tzemach Tzedek [Shaar Hamiluim 1:8-10] records 6-7 minutes regarding the Shiur of Achilas Peras. [Ketzos Hashulchan 36 footnote 5; 59 footnote 4; Shiureiy Torah ibid footnote 35; Sefer Haminhaghim [English] p. 93 regarding Tisha B’av]

[134] Shiureiy Torah ibid

[135] M”B 618:21; Rav Cohen

[136] Shiureiy Torah 3:17 footnote 32; Nitei Gavriel 41:5

[137] Admur 618:18; M”A 618:10; Shaar Hatziyon 618:22; Alef Hamagen 618:18; M”B 618:29; Har Tzevi 1:155; Piskeiy Teshuvos 618:15

Other opinions regarding Lechem Mishneh: Some Poskim rule Hamotzi is to be recited over Lechem Mishneh on Yom Kippur. [Kneses Hagedola 618, brought in M”A ibid; Mor Uketzia 618; Kaf Hachaim 618:60; Meishiv Davar 1:359; Piskeiy Teshuvos 618:15] The above Poskim negate this matter.

[138] M”B 618:28

[139] The reason: As the Sages did not establish these matters [of Kiddush and Lechem Mishneh] on Yom Kippur. [Admur ibid; M”A ibid]

[140] Implication of Admur ibid [As this ruling of Admur is in continuation of the law of Yom Kippur falling on Shabbos and reciting Ritzei, and he then says on this case that Kiddush and Lechem Mishneh is not required]; Poskim brought in Shaar Hatziyon 618:22; Alef Hamagen 618:18; Har Tzevi 1:155; Piskeiy Teshuvos 618:15

Other opinions regarding Kiddush on Shabbos: Some Poskim rule Kiddush is to be recited when Yom Kippur coincides with Shabbos. [Rav Akiva Eiger brought in Shaar Hatziyon 618:22] The above Poskim negate this matter.

[141] Admur 618:18 regarding Birchas Hamazon; 196:5 regarding an Issur food and that this applies according to all; 204:15 regarding Yom Kippur and Issur food; Seder 7:9 and Luach 10:9 regarding Yom Kippur and Issur food; Michaber 196:4 and 204:9 regarding Issur; Tur 618 regarding Yom Kippur; M”A 204:21; M”B 604:46; All the following Rishonim regarding Yom Kippur: Maharam Merothenberg 71; Tashbeitz 565; Hagahos Maimanis Brachos 2:2; Rosh, brought in Beis Yosef 618 and Taz 618:1 regarding Birchas Hamazon

Other opinions: Some Poskim rule that one does not recite a before or after blessing upon eating an Issur even in a case of fatal illness. [Dispute recorded in Taz 618:10; Panim Meiros 2:6, brought in Shaareiy Teshuvah 196:2]

[142] Admur 618:18

[143] The reason: One who eats a forbidden food in a case of danger is required to say a before and after blessing over the food as he in truth is eating permitted [food], as he is doing a Mitzvah to save his life. [Admur 196:5; See Piskei Dinim Tzemach Tzedek 7:1; Likkutei Sichos 3:985; 19:35] The same applies for a sick person who eats on Yom Kippur. A blessing is needed before and after as he has nevertheless benefited from the food despite the fact that he has benefited against his will, and under the duress of his illness. [Admur 204:15]

[144] Admur 618:18; 1st opinion and final ruling in 188:11; Michaber 618:10; Maharam Mirothenberg 71; Tur 618 in name of Rosh; Hagahos Maimanis; Rashba; Chayeh Adam; Mateh Efraim; Piskeiy Hasiddur 185; 1^st opinion in M”B 618:29

Other opinions: Some Poskim rule that a sick person who ate on Yom Kippur is not to recite Yaaleh Veayavo/Yom Kippur in Birchas Hamazon. [2^nd opinion in Admur 188:11; Taz 618:10; M”A 188:10 in name of Shivlei Haleket 312 in name of Rav Avigdor Katz; Shaar Hakolel 34:9 based on omission of Admur in Siddur and other Poskim such as Tanya Rabasi and Elya Raba; 2^nd opinion in M”B 618:29]

[145] Mateh Efraim 618; M”B 618:

[146] Admur ibid; M”A 618:11; Kneses Hagedola 618

[147] Shaar Hakolel 34:9 based on the fact that Admur in the Siddur omitted Yaaleh Veyavo of Yom Kippur

[148] Piskeiy Hasiddur 185 [see there in length for negation of ruling of Shaar Hakolel ibid]; See however Hiskashrus who writes it is to be recited in Harachaman, See Nitei Gavriel Bein Hametzarim 66:11

[149] Admur 188:11

[150] Admur ibid; M”A 188:7; Elya Raba 188:8; Yad Aaron on Tur 188; Kitzur SHU”A 133:18; M”B 618:29

The reason: As Birchas Hamazon is not an obligation for him due to the holiness of the day, and is simply done due to his illness. [Admur ibid; Poskim ibid]

[151] Some Poskim rule that he is to say the blessing of “Baruch Ata Hashem Elokeinu Melech Haolam Asher Nasan Yamim Kedoshim Leamo Yisrael Es Yom Hakkipurim Hazeh.” However, he is not to say a concluding blessing. [1^st opinion in Admur ibid; M”A 188:7; Elya Raba 188:8; Yad Aaron on Tur 188] Other Poskim rule he is even to say a concluding blessing of Mikadesh Yisrael Veyom Hakippurim. [2^nd opinion in Admur ibid; Maharil 146; Kneses Hagedola 188; Elya Zuta 188:7; Nehar Shalom 188:4] Other Poskim rule that he is not to say any blessing at all, as even initially Yaaleh Veyavo is not to be recited. [3^rd opinion in Admur ibid; All Poskim in previous Halacha who rule Yaaleh Veyavo is not said] Practically, one is to suspect for the last opinion in order not to enter into a Safek Bracha Levatala, and therefore he should not say the blessing of Asher Nasan at all if he forgot to recite Yaaleh Veyavo. [Admur ibid]

[152] Conclusion of Admur ibid as explained in previous footnote; Implication of M”A 618:10; P”M 618 A”A 10;

[153] Levushei Mordechai Tinyana Y.D. 11; Yad Sofer 7; Shevet Halevi 8:139; SSH”K 39:31; Lehoros Nasan 2:42; Shraga Hameir 5:45; Piskeiy Teshuvos 613:2; 618:15

[154] Siddur Yaavetz

[155] Shaar Hakolel 34:9

[156] Admur 612:7; M”B 216:32 brings that it is customary for people to smell spirits on Yom Kippur.

[157] The reason: As there is no bodily pleasure involved in smelling spices and it is rather the pleasure of the soul alone. [Admur ibid]

^[158] The 100 blessings said on Yom Kippur: On Yom Kippur [which lacks approximately 35 of the normally recited blessings], being that one cannot make up the blessings with food, one needs to make them up by smelling spices, while the remaining blessings missing are made up by listening intently to the blessings of the Chazans repetition of the Amidah [and of the Torah reading]. Once a blessing has been recited over a spice, another blessing can only be said on that same spice if one had decided to no longer smell the spice. Otherwise, his second smelling is still included in the blessing originally recited, and thus does not required a blessing to be said.

[159] Admur 511:7 and 321:7; Rama 511:4; Beitza 23a

[160] Admur 511:7 and 321:7; Rama 511:4; Beitza 23a

[161] Chacham Tzevi 92 brought in Beir Heiytiv 511:7; Elya Raba 128:8; Ginas Veradim 3:16; Nechpah Bakesef 4; Shaareiy Teshuvah 511:4; Mishneh Berurah 128:23 and so is implied from 511:28;

[162] See Ketzos Hashulchan 62 footnote 19; Peri Megadim 218 M”Z who mentions a dispute regarding one who left the room if this is considered Hesech Hadaas; Piskeiy Teshuvos 217:3

[163] Seder 12:2 and 6

Other opinions: According to Michaber 216:4-5, one is to say Borei Shemen Heareiv. [See M”B 23 and Shaar Hatziyon 25]

[164] M”B 216:26 rules that other liquids have the same status as does oil in this regard.

[165] Seder 12:6; Michaber 216:6

[166] Simple understanding of Seder 12:6; M”B 216:32 “One may rely on those Achronim who allow a blessing [of Borei Minei Besamim…] to be said.”

Other Opinions: Some Poskim rule that a blessing is not to be said over it, and so concludes the Michaber due to Safek Brachos Lihakel. Furthermore, even according to the opinion that a blessing is to be said, the blessing is Borei Shemen Areiv. [Michaber 216:6]

Opinion of Ketzos Hashulchan: Ketzos Hashulchan [62 footnote 12] leaves in question as to whether Admur means to rule like we wrote above or that one is not to at all say a blessing over the oil, and is rather to say a blessing over another smell. [Vetzaruch Iyun on his doubt, as it seems pretty clear from the wording of Admur that he is simply coming to exclude the opinion that a more particular blessing than that of Minei Besamim is to be said, and hence he concludes that one is to suspect for their opinion and say the less stringent blessing!]

[167] Rav SZ”A brought in SSH”K 61 footnote 32

[168] Or Letziyon 2:14-38

[169] Admur 46:1; M”A 46:8; Peri Chadash 46:3

[170] Dovid Hamelech instituted that one must say 100 blessings every day as a result of the sudden death of 100 Jews each day during his reign. At first Dovid did not know the reason for the sudden deaths until he saw with Ruach Hakodesh and instituted the one hundred blessings. This institution of reciting 100 blessings daily has Biblical support from the verse “What does Hashem ask of you but to fear Him“. The term “what” in Hebrew is “Mah” which can also be read as “Maeh” which means 100. Thus, the verse is saying “100 [blessings] G-d is asking from you”. [ibid]

Kabalistic reason: The Ben Ish Chaiy [Balak] explains how the 100 blessings nullified the 400 evil Kelipos which caused the people to die. The Rokeiach explains that the 100 blessings recited nullify the 100 curses mentioned in Deuteronomy. [Kesher Gudal in name of Rokeaich brought in Ketzos Hashulchan 5 footnote 1]

Reason of Chassidus: The commands draw G-d’s radiance below in a concealed manner, in a way that it is not felt by the person. In order to internalize the radiance, one is required to say a blessing prior to the command. It is for this reason that 100 blessings are required. As the number 100 in Kabala represents a level of G-dliness which is completely above the worlds, and it is this level which we want to reveal in our soul and thus unite with him. [Based on Sefer Hamamarim 5672 “Ayin Beis” volume 1 page 93]

Definition of day: The day in this regard starts from one night until the next night. [Admur ibid]

[171] Admur 46:1; M”A 46:8; Peri Chadash 46:3

Other opinions: Some Poskim rule that one fulfills his obligation of Meiah Brachos with answering Amen over the blessing even if he did not hear the blessing, so long as he knows which blessing it was. [Beis Yosef 46; P”M 124 M”Z 4]

[172] Admur 613:1; Michaber 554:7 regarding Tisha B’av

[173] Admur 613:1; M”B 554:19 regarding Tisha B’av

[174] Admur 613:1; Michaber 554:9 regarding Tisha B’av

[175] The reason: As the bathing prohibition only applies towards bathing for pleasure. [Admur ibid; M”B 554:19]

[176] Admur 613:7

^[177] 613:17

[178] 613:6

[179] See Admur 616:3-4

[180] Admur 614:1; M”A 614:1; Mateh Efraim 613:2; Kaf Hachaim 554:45

Opinion of Admur: In 614:1, Admur differentiates between the prohibitions of anointing and washing, saying that by anointing it is prohibited even for non-pleasure purposes, such as for the purpose of removing sweat, while bathing is only prohibited for pleasure purposes. From this it is strongly implied that one is allowed to wash himself in order to remove sweat, as this does not involve a pleasure purpose. Thus, seemingly sweat is considered like dirt.

[181] Taz 613:1; Yifei Laleiv 2:4; Mateh Efraim; M”B; Nitei Gavriel 70:5

[182] Aruch Hashulchan 613:9

[183] Lehoros Nasan 2:46

[184] Admur 613:19; See Piskeiy Teshuvos 613:6

[185] Admur 613:18

^[186] How can we allow her to transgress a Biblical prohibition of bathing on Yom Kippur just in order to beautify herself? Perhaps there is no Biblical prohibition involved here being that she has no intention for doing it for pleasure and its only being done to find favor in the eyes of her husband, and in such a case the sages were not stringent to prohibit it due to a mere suspicion. Alternatively, it is permitted being that finding favor in her husband’s eyes is considered a Mitzvah.

[187] Admur 613:20

[188] The reason: As since she will not be having marital relations, her immersion does not involve a Mitzvah at all, as immersing at the proper time is only a Mitzvah due to the marital relations. [Admur ibid]

[189] See Rama Y.D. 199:4 regarding Motzei Shabbos, and the same applies to Motzei Yom Kippur

[190] Admur 613:21

[191] The reason: As this is being done for the sake of a Mitzvah, to hasten her going to Mikveh and having Tashmish, and the prohibition against bathing on Yom Kippur only applies towards bathing for the sake of pleasure. [Admur ibid]

[192] Admur 613:2; Michaber 554:10 regarding Tisha B’av

Does this ruling apply even according to the Siddur? This ruling is going in accordance to the ruling of the Mahadurah Kama 4:7 that there is no obligation to wash past the fingers. This is opposed to the ruling in the Siddur that one must wash up until the wrist [and thus there is room to say that according to the Siddur even on these days one should wash until his wrist], nevertheless the custom according to all on Yom Kippur and Tisha B’av is not to wash past the fingers, and so ruled the Previous Rebbe. [Rebbe in Shaareiy Halacha Uminhag Vol. 2 page 181]

^[193] Rebbe in Shaareiy Halacha Uminhag Vol. 2 page 182; Ketzos Hashulchan 2 footnote 10

The reason: The reason for this is because the Mekubalim explain that on Yom Kippur the spirit of impurity does not have much power. While on Tisha B’av since there is not much purity on that day, therefore it does not seek much nurture of holiness from the hands, and thus only dissipates to the fingers. [Rebbe ibid] [Alternatively] on Tisha B’av, the entire day belongs to the impure side, and thus the impurity does not care to nurture from such a minute amount of holiness found past the fingers. [Ketzos Hashulchan ibid; brought also in Kaf Hachaim 4:14 and Ben Ish Chay Toldos 2]

Why don’t we wash the entire hand as does a Kohen? The Ketzos Hashulchan ibid asks that although from the impurity perspective there may not be a need to wash past ones fingers on these days, nevertheless being that another [main-Kama] reason for the morning washing is to prepare for prayer:serving G-d like a Kohen, therefore there should still be an obligation to wash the entire hand, as a Kohen must wash his entire hand prior to service. He concludes with a Tzaruch Iyun. [To note however that this question is not only with regards to Yom Kippur, as it should also be asked on the ruling of Kama 4:7 that the everyday washing is only required until the knuckles. To also note from the Siddur that the only reason why Admur require the washing until the wrist is, as he states, “because the impurity dissipates until the wrist”. Thus there is no opinion that says washing the entire hand is required due to exemplifying a Kohen.]

^[194] Lit. “Chevley Sheyna”. Evidently this is done in order to be able to say the morning blessing of “Hamavir Shayna” with having received its pleasure beforehand, as explained in “The Laws of The Morning Blessings” chapter 56.

^[195] Rebbe in Shaareiy Halacha Uminhag Vol. 2 page 183

[196] Admur 613:6

^[197] Kitzur SHU”A 133:4; M”B 613:7; Ketzos Hashulchan 2:10; Luach Kolel Chabad of Grach Naah; Likkutei Sichos 9:386; Yagdil Torah 1 page 318; Hiskashrus 889

Other opinions: Some Poskim rule one is to wash the hands only until the knuckles. [see Misgeres Hashulchan 133:4]

Ruling of Admur in Shulchan Aruch: See Yagdil Torah 1 page 318 in which Rav Bistritzky explains that according to Admur in Shulchan Aruch it is implied that one only needs to wash until his knuckles. Nonetheless, as he concludes there, the Rebbe said to wash entire hand, and so rules Grach Naah in Luach Kolel Chabad and in Ketzos Hashulchan ibid based on Admur ibid.

[198] Kitzur SH”A 133:4

[199] The reason: This is done in order to avoid requiring a second blessing when washing for Nesias Kapayim. [ibid]

[200] Misgeres Hashulchan 133:3 argues on the Kitzur Shulchan Aruch.

[201] Otzer p. 217

[202] Mateh Efraim 621:17

[203] Shevach Hamoadim p. 50 in name of Maharil

[204] Kaf Hachaim 554:53 in name of Tosefes Chaim 155:10; Shevet Halevi 8:139; SSH”K 39:31; Lehoros Nasan 2:42; Shraga Hameir 5:45; Piskeiy Teshuvos 613:2; 618:15

[205] Admur 613:4-5

[206] Admur 613:4; Michaber 613:3; Beis Yosef 613; Tur 613; Rosh 8:3; Elya Raba 554; Chayeh Adam 145:11; M”B 613:4; Kaf Hachaim 613:12

Other opinions: Some Poskim rule one may wash his hands after using the bathroom even if the hands did not become dirty in the process. [Hagahos Maimanis in name of Rishonim, brought in Beis Yosef 613 and Machatzis Hashekel 613:2; Taz 613:2 in implication of Tur 554 [recorded in Beir Heiytiv 613, although in truth the Taz is inconclusive, see also Elya Raba ibid who explains that on Yom Kippur we are more stringent]; Peri Chadash 613; Ateres Zekeinim 613 in name of Bach; Mateh Efraim 613:4; Ashel Avraham of Butchach 613; See Kaf Hachaim 613:12]

[207] Admur ibid; Rama ibid; Mateh Efraim 613:4;

Other opinions: Some Poskim rule that even if one’s hands became dirty in the process, one may only clean the dirty area. [Shev Hakohen 3, brought in Rav Akiva Eiger 613]

[208] Implication of Admur and Poskim ibid who all omit this very common occurrence from the allowance of washing; See however Admur 7:2 that if one touched his Erva he must wash his hands. However, perhaps a) There it is referring only to prior to Davening; b) It is referring to non-Yom Kippur times, when there is no prohibition involved; c) It does not mean specifically washing, but any form of cleansing, as explained in the sources in coming footnotes.

[209] Admur ibid; Implication of Michaber ibid, as writes Taz ibid [and questions]

The reason: As, in such a case, it is permitted to recite Asher Yatzar with unwashed hands, being that his hands did not become dirty. [Admur ibid; Bach 613]

[210] Basra 4:1; 7:1; 92:6; Siddur Seder Netila; M”B 4:61; 7:5; 227:11; Mateh Efraim 613:4

[211] Admur ibid; M”A 613:2; Bach 613 writes this is to be done in order to escape the dispute in Poskim; Ateres Zekeinim 613; Mateh Efraim 613:4;

[212] Rav Akiva Eiger 613; P”M 613 M”Z 2; Mateh Efraim 613:4; Kaf Hachaim 613:12

[213] So is implied from the fact that Admur and Michaber omitted such a common fact that most bathroom uses take place in a bathroom, and from the fact no mention of this exception was made implies that it is not correct in their opinion.

[214] Ashel Avraham of Butchach 613; Piskeiy Teshuvos 613; Nitei Gavriel 43:12

[215] Admur 613:5; Michaber 613:3 regarding prayer; Beis Yosef 613; M”A 613:2 regarding day versus night; Hagahos Maimanis 3:2 in name of Rashbam; Riva; Raavan; Rash; Rabbeinu Yehuda; Mateh Efraim 613:4; M”B 613:4; Kaf Hachaim 613:12

Other opinions: Some Poskim rule that even prior to Davening one may not wash his hands after using the bathroom, if the hands did not become dirty in the process. [Rosh and Tur according to Bach, brought in Machatzis Hashekel 613:2] Some hold that for this reason one is to always get his hands dirty in the process, even prior to Davening, in order to wash his hands according to all. [Bach 613, as explained in P”M 613 A”A 2, Ateres Zekeinim 613, Mateh Efraim 613 Alef Lamateh 6]

[216] The reason: As it is a Mitzvah to Daven with pure hands that have been washed, as the verse states “Hachein Likraas Elokecha Yisrael.” [Admur ibid; Admur 7:2]

[217] Admur 613:4-5; Michaber 613:3; M”B 613:6; Piskeiy Teshuvos 613:2

[218] Orchos Rabbeinu 2 p. 207 in name of Chazon Ish; Piskeiy Teshuvos 613:2; Nitei Gavriel 43:14

[219] Mateh Efraim 613 Alef Lamateh 7

[220] Nitei Gavriel 43:14 and 70:2 regarding Tisha B’av; Piskeiy Teshuvos 613:3; Shearim Hametzuyanim 133:2; Shevet Hakehasi 4:165

[221] Rav Akiva Eiger 613; P”M 613 M”Z 2; Kaf Hachaim 613:12

[222] See M”B 613:5; Kaf Hachaim 613:13

[223] So is implied from the fact that Admur and Michaber omitted such a common fact that most bathroom uses take place in a bathroom, and from the fact no mention of this exception was made implies that it is not correct in their opinion.

[224] Mateh Efraim 613:4; See M”B 613:5; 554:21; Kaf Hachaim 613:13

[225] Piskeiy Teshuvos 613:2

[226] Admur 613:3

^[227] Although from the letter of the law one who is pampered may wash his face, nevertheless the custom is not to do so. [ibid]

[228] Admur 614:28

[229] Admur 613:16; Rama 613:9

[230] The reason: This is prohibited even on Shabbos due to suspicion that one may come to squeeze. The same applies if the towel is now dry but was wet Erev Shabbos that it is forbidden to use on Shabbos because of suspicion that the towel will not be fully dry and one will come to squeeze.

[231] Admur 613:7; See Piskeiy Teshuvos 613:5; Michaber 567:1 that one may not taste anything on Tisha B’av, even if he will spit out and 567:3 “One who is accustomed to rinse his mouth, it is improper-not Kosher- to do so on a public fast day” based on Terumos Hadeshen 158 regarding the prohibition to taste foods on a fast; M”A 567:6; Drashos Maharil, brought in Darkei Moshe 567:1 and Elya Raba 567:5 and Kaf Hachaim 567:14; Mamar Mordechai 567:2; Levush 567; Nehar Shalom 567:1; Bigdei Yesha 567:6; Kaf Hachaim 567:13; Chayeh Adam 132:20; Ketzos Hashulchan 2 footnote 25 in name of Ateres Zikeinim; Sefer Haminhagim p. 4 [English]

Stringency or prohibition? It is implied from the Michaber ibid that there is no prohibition from the letter of the law involved in rinsing the mouth even on Yom Kippur, being one has no intent to swallow the liquid and it is merely water. [P”M 567 A”A 6]

[232] The reason: As one may come to swallow the water. [Mamar Mordechai 567:2; Levush 567, brought in P”M ibid]

[233] Michaber 567:1

[234] Chayeh Adam 132:20; M”B 567:11; Kaf Hachaim 567:14

[235] Admur 614:1

[236] Piskeiy Teshuvos 614:1

[237] The reason: Although when doing so, one is not intending for the sake of pleasure, but rather simply to remove the sweat, nevertheless, it is forbidden, as by smearing on the body there is greater pleasure involved than regular bathing, and we are hence more stringent by it. [Admur ibid]

[238] The reason: As its purpose does not involve any pleasure at all. [Admur ibid]

[239] Piskeiy Teshuvos 614 footnote 3

[240] Admur 614:1

[241] Admur 614:2; Michaber 554:1; 554:16 regarding Tishe Beav; Michaber Y.D. 382:1-5 regarding Aveilus

[242] Admur 614:2

[243] M”B 554:31; 614:5

[244] Mateh Efraim 614:2; However, see Kaf Hachaim 614:10; See Michaber Y.D. 382:1-5 regarding Aveilus

[245] Admur 614:2

[246] Admur 614:3; Michaber 554:19 and Y.D.  382:1 based on Ramban; Sefer Haminhagim p. 96; See M”B 614:5; Shaareiy Teshuvah 614; Darkei Chaim Veshalom 673

The reason: As other materials are soft, still allowing ones feet to feel the ground. Hence it is still considered like one is oppressing himself when wearing them. In addition, the prohibition only applies to wearing a “Minaal” and a Minaal refers to leather shoe, while shoes of other material are called a “Malbush”. [Admur ibid]

Other opinions: Some Poskim rule it is forbidden to wear any shoes of even non-leather materials, and one must rather walk barefoot. [Bach 552 regarding Tisha B’av and 614 regarding Yom Kippur based on Tosefta and Geonim]

^[247] Admur 614:2; Seemingly the reason for this is because one’s foot does not feel the discomfort of the ground, as explained is one of the reasons for why leather is prohibited.

[248] Panim Meiros 2:28; Shaareiy Teshuvah 554:11; Birkeiy Yosef 554:8; Glosses of Chasam Sofer 554; Kaf Hachaim 554:70; M”B 614:5 regarding Yom Kippur

[249] See M”B ibid that so rules Shulchan Aruch and many Achronim; Aruch Hashulchan 382:1 that today the custom is to walk with shoes made of rubber

[250] Sefer Haminhagim ibid

Opinion of Admur: Admur ibid regarding Yom Kippur mentions two reasons behind why leather shoes are not worn, and other shoes are allowed, and according to the first reason, if the shoes protect the foot similar to leather then it should be equally forbidden.

^[251] Admur 616:2 regarding Yom Kippur; Nitei Gavriel 74:3 and Piskeiy Teshuvos 554:14 that the same applies for Tisha B’av, based on M”A 551:38; Shaar Hatziyon 551:91

The reason: Being that for a child there is no oppression involved in the child not wearing leather shoes Thus there it is forbidden for an adult to place it on him, just like its forbidden for an adult to feed a child non kosher food irrelevant of the child’s age. [Admur ibid]

[252] Chochmas Adam 152:17; Zera Emes 3:616

[253] Piskeiy Teshuvos 554:15

[254] Piskeiy Teshuvos ibid

[255] Admur 614:4; Rama 614:2

Other opinions: Some Poskim rule there is no prohibition involved at all to stand on leather material, and no blessing is offered for one who is stringent. Radbaz brought in M”A; Peri Chadash 614]

[256] Piskeiy Teshuvos 614:4

[257] Maharam Shick 316; Mateh Efraim 614:2; Divrei Shem Chadash p. 36

[258] Maharikash in Erech Lechem 614; Peri Chadash 614; Peri Hadama 1:43; Zechor Leavraham 9; Moed Lekol Chaiy 10:40; Birkeiy Yosef 614; Yifei Laleiv 2:6; Kaf Hachaim 554:75; 614:10; Gesher Hachaim 21:4-1; Pnei Baruch 15:1

[259] Chelkas Yaakov 2:83; Piskeiy Teshuvos 614:3

^[260] Do these exceptions still apply today even though that there now exists alternatives to leather shoes which can do the same job as shoes of leather, or do we say once the sages made exceptions they are binding even if the reasons are no longer so applicable?

[261] Admur 614:5; Michaber 382:2 regarding an Avel

[262] The reason: As they are very sensitive to cold and leather shoes keep them warm. [ibid]

^[263] Piskeiy Teshuvos 614:5; Nishmas Avraham 614:1; Nitei Gavriel 104:4 based on Mateh Efraim 614:3; Pnei Baruch 15 footnote 8; Rav Cohen

[264] Admur 614:5; Shach 382:1 regarding Aveilus

[265] Taz 382:1 based on Mordechai

^[266] Piskeiy Teshuvos 614:5; Nishmas Avraham 614:1; Nitei Gavriel 104:4 based on Mateh Efraim 614:3; Rav Cohen

[267] Admur 614:5; Shach 382:1 regarding Aveilus

[268] Taz 382:1 based on Mordechai

^[269] Piskeiy Teshuvos 614:5; Nishmas Avraham 614:1; Nitei Gavriel 104:4 based on Mateh Efraim 614:3; Pnei Baruch 15 footnote 8;  Rav Cohen

[270] Admur 614:6

[271] Nevertheless, there are opinions who rule that even by mud, only one who knows himself to be sensitive may be lenient. Practically, the custom is like the former opinion. [ibid]

^[272] Piskeiy Teshuvos 614:5; Nishmas Avraham 614:1; Rav Cohen

[273] Admur 614:7 regarding Yom Kippur; Michaber 382:3 regarding Aveilus

[274] Taz 382:1 based on Mordechai

^[275] Piskeiy Teshuvos 614:5; Nishmas Avraham 614:1; Nitei Gavriel 104:4 based on Mateh Efraim 614:3; Pnei Baruch 15 footnote 8; Rav Cohen

[276] 614:9-10

[277] The reason: Although regarding Tishe Beav we are lenient to allow a traveler, or one who is walking through a non-Jewish neighborhood, to wear leather shoes, nevertheless regarding Yom Kippur, being that wearing leather shoes is a Biblical prohibition, it is forbidden for one to wear them. [ibid]

[278] Admur 614:11

[279] Admur 614:8

[280] Admur 615:1 and 611:2; Michaber 615:1; Yuma 77

[281] Admur 611:2, Nevertheless, the liability for Kareis does not apply.

[282] The reason: The verse [Vayikra 23:27] states that on Yom Kippur one is required to oppress himself. The Sages derived from this verse five oppressions that one must restrict himself from on Yom Kippur, in order to decrease one’s pleasure, and one of these oppressions are Tahsmish Hamita. [Admur ibid].

[283] Admur ibid; M”A 615:1; Maharil Erev Yom Kippur p. 321; Shelah Miseches Yuma 228b

[284] The reason: Since the heart of a man is comfortable with his wife, and can easily come to have intimacy with her, therefore Harchakos must be kept. [Admur ibid]

[285] Admur ibid; Michaber 615:1; Maharil ibid; Agudah Pesachim 52 in name of Rabbeinu Simcha

[286] Admur ibid [See also Admur Y.D. 184:102]; Michaber ibid; Mordechi Moed Katan 934; Taz 615:1; Nehar Shalom 615:2; Chayeh Adam 145:22; Mateh Efraim 615:1; M”B 615:2; Kaf Hachaim 615:5

[287] Machatzis Hashekel 615:1; Kaf Hachaim 615:4

^[288] Admur ibid; M”A ibid; Maharil ibid; Shelah ibid; Elya Raba 615:1 in name of Agudah, in negation of Taz 615:1; Birkeiy Yosef 615:1; P”M 615 A”A 1; Chayeh Adam 145:22; Derech Hachaim 8; Mateh Efraim 615:1; M”B 615:1; Kaf Hachaim 615:2

The law by Tishe Beav: By Tisha B’av we rule that by day one may be lenient. Seemingly, this is because by Tisha B’av it is only a Rabbinical prohibition and by day there is less of a suspicion that they will have relations.

Other opinions: Some Poskim rule that while it is forbidden to sleep in the same bed with ones wife both by night and day, it is permitted to touch her by day. [Taz 615:1] Some Poskim are lenient like this opinion in a time of need. [Ben Ish Chaiy Vayeilech 15]

[289] Admur ibid; M”A ibid; Maharil ibid; Shelah ibid; Mateh Moshe 854; Kneses Hagedola 615:1; Elya Raba 615:1; Chayeh Adam 145:22; Derech Hachaim 8; Mateh Efraim 615:1; M”B 615:1; Kaf Hachaim 615:3

Kaf Hachaim 615:3

^[290] Vetzaruch Iyun if this applies by every Niddah period or only on Yom Kippur.

[291] Admur chapter 616

Background: It is forbidden to cause a child to transgress any command, even Rabbinical, and even if the child is below the age of education, nevertheless, one may not cause him to transgress a Mitzvah. [Admur 343:5] Nevertheless, those commands that involve oppression were never fully decreed on children. Therefore, in general it is permitted for an adult to give a child an item which is prohibited due to oppression.

[292] Admur 616:2; See Piskeiy Teshuvos 616:1

^[293] Being that a child receives no oppression if he does not wear leather shoes, it is therefore forbidden for an adult to place it on him, just like it is forbidden for an adult to feed a child non-kosher food irrelevant of the child’s age.

Other opinions: Some rule that if the child is below the age of understanding, then one may place leather shoes on them. [Piskeiy Teshuvos 616:1]

[294] Admur 616:4 and 7

[295] Admur 616:2

[296] Admur 616:4

[297] Admur 616:3

Background: From the letter of the law it is permitted to bathe a child who is below the age of Chinuch with cold water. Likewise, one may bathe minority of his limbs with hot water that was heated before Yom Kippur. This is because the laws of oppression were not decreed against children below the age of Chinuch [Admur 616:1] However, today that children are no longer bathed daily, and it is hence not considered an oppression at all to avoid bathing them for one day on Yom Kippur, it is therefore not allowed to bathe them on Yom Kippur [even if the child is below the age of Chinuch], and so is the custom. [Admur 616:3; M”A 616:1; Levush 616:2] It is certainly forbidden to bathe a child who is above the age of Chinuch, and if the child does so on his own, the father must protest his actions. [Admur 616:4 and 7]

Other opinions: Some Poskim rule it is permitted to bathe a child in hot water on Shabbos:Yom Kippur. [Bach, brought in M”A ibid] The M”A ibid negates his opinion and so rules Admur.

[298] Admur 616:3

Background: From the letter of the law it is permitted to anoint a child who is below the age of Chinuch. This is because the laws of oppression were not decreed against children below the age of Chinuch [Admur 616:1] However, today that children are no longer annointed daily, and it is hence not considered an oppression at all to avoid annointing them for one day on Yom Kippur, it is therefore not allowed to annoint them on Yom Kippur [even if the child is below the age of Chinuch], and so is the custom. [Admur 616:3; M”A 616:1; Levush 616:2]It is certainly forbidden to anoint a child which is above the age of Chinuch and if the child does so on his own the father must protest his actions. [Admur 616:4 and 7]

[299] See Admur 616:5-11; Piskeiy Teshuvos 616:2; Nitei Gavriel 36

[300] Admur 616:10; Michaber 616:2; Rambam Yom Kippur 2:11

[301] Meaning, one does not have to delay their meals. [so is implied from Admur ibid as otherwise a child before nine and over nine would have the same law. Hence, one must learn that a child before nine is not oppressed at all even to delay a meal.]

[302] As is implied from the ruling that if the child desires to fast [or delay the meals] he is to be protested. Thus, certainly one may not force the child to fast. [ibid] Vetzaruch Iyun why a 2:3 hour delay would lead to danger?

[303] Admur ibid; Rama 616:2; Kol Bo 69

^[304] See also the laws of Tisha B’av chapter 556 Giving a child to drink from the wine is also not done, being that children may only be given to eat on Tishe Beav for their own sake, in order not to accustom them to eating on Tishe Beav even when they get older. [M”A 556] Thus we see that even a child who may be fed, may only be fed for his own sake.

[305] Ashel Avraham Butchach 616; Chikrei Lev 109; See Piskeiy Teshuvos 616:2

[306] Alef Hamagen 616:2

[307] Admur 616:5; Michaber and Rama 6161:2; Mishneh Yuma 82a

[308] See Kitzur SHU”A 133:19

[309] Yalkut Yosef brought in Piskeiy Teshuvos 616:2

[310] Admur 616:6 and 11

^[311] Admur 616:6; Michaber and Rama 616:2

The dispute: Some Poskim rule that when the child reaches 11 years old, he must begin to fast for the entire day. This obligation is a Rabbinical decree, and applies to both males and females [1^st opinion in Admur 616:6; Michaber 616:2; Rambam Yom Kippur 2:10; Rif; Rav Nachman Yuma 82a] Other Poskim however rule that until the child reaches Bar/Bas Mitzvah, there is no even Rabbinical obligation for him/her to fast the entire day, and they only are obligated to fast by delaying their meals. [2^nd opinion in Admur ibid; Rama 616:2; Rebbe Yochanon Yuma ibid; Bahag; Maharitz Geios; Tosafus Kesubos 50a; Or Zarua 2:278; Rokeiach 217; Yireim 51; Hagahos Maimanis 2:10]

[312] Admur 616:6;l Rama ibid; Terumas Hadeshen 155

[313] Admur 616:11; M”A 616:2; Bach 616; See Machaatzis Hashekel ibid; Elya Raba 616

The reason: 1) Today the children all learn Torah, and the learning of Torah weakens them [We find this concept also regarding the Onah obligation that a Torah Scholar need only have relations once a week, being that his strength is lessened due to his Torah learning] and 2) Today people are weaker than previous times being that “weakness has descended upon the world, and thus a regular child above 11 is not considered strong enough to fast. [Admur ibid]

[314] So is implied from end of Admur 616:11; and so rules Mishneh Berurah and Piskeiy Teshuvos 616:2

[315] Yalkut Yosef brought in Piskeiy Teshuvos 616:2

[316] Admur 616:8; Michaber 616:2

[317] Admur 616:4

^[318] This applies to all laws which a child is required to be educated in, as explained in chapter 343.

[319] Admur 618:18; first opinion in 188:11

Other opinions: Taz 618:10

[320] Shaar Hakolel 34:9

[321] Piskeiy Hasiddur 185; See however Hiskashrus who writes it is to be recited in Harachaman, See Nitei Gavriel Bein Hametzarim 66:11

[322] Levushei Mordechai Tinyana Y.D. 11; Yad Sofer 7; Shevet Halevi 8:139; SSH”K 39:31; Lehoros Nasan 2:42; Shraga Hameir 5:45; Piskeiy Teshuvos 613:2; 618:15

[323] Likkutei Dibburim, vol. 4, p. 1418

[324] Shaareiy Halacha Uminhag 2:258

[325] The Rebbe Rayatz stated that “Al Cheit” is only said when necessary and we do not add to it. [ibid]

[326] Admur 624:10

[327] The reason why we do not need to keep two days of Yom Kippur:  a) There is worry of danger; b) Now since we are expert in the days of the month we know for certain that the 1^st day is Yom Kippur, and the same for the 1^st day of any holiday, and it is only due to Minhag Avoseinu which kept two days in times they did not know the correct days of the month that we keep two days of other holidays, however by Yom Kippur even they did not keep two days back then due to the worry of danger, and therefore there is no point in being stringent. [ibid]