08 Oct SUMMARY OF THE HALACHOT OF YOM KIPPUR

Fasting (Ta’anit)
– The fast on Yom
Kippur is considered
the strictest in Jewish
law. It is not just a
physical act of
abstaining from food and drink but a spiritual
one aimed at purification. The fast removes
physical distractions, allowing us to focus
entirely on prayer, reflection, and repentance.
– Start and End Time: The fast begins at sunset
on Erev Yom Kippur and continues until after
nightfall the next day when three stars are
visible in the sky. The exact time depends on
one’s location, and it’s important to be precise.
There is a mitzvah to begin the fast slightly
earlier than the official start time and to extend
it beyond the designated end time. This
practice is known as Tosefet Yom Kippur, and
it involves adding a few minutes of sanctity to
the beginning and end of Yom Kippur
– Seudah Mafseket (Pre-fast Meal): Before the
fast begins, it is a mitzvah to eat a festive meal
called the Seudah Mafseket. This meal
strengthens the individual physically for the
fast but is also intended to serve as the festive
meal of the holiday. Since there is no meal
during Yom Kippur itself, we celebrate it
beforehand. Therefore, it should be a joyous
meal, with the table set nicely and a good,
plentiful meal served. This meal reflects both
the seriousness of the upcoming fast and the
celebration of Yom Kippur as a holy day.
-Eating on Erev Kipur: Besides the Seudah
Mafseket, there is a special mitzvah to eat an
extra meal on Erev Yom Kippur, starting from
the morning. According to the Arizal, one
should consume double the amount of food
compared to regular days. The Kaf HaChayim
explains this to mean that one should wash for
a bread meal twice that day. Others interpret it
to simply mean eating more than one would
on a regular day. This practice is rooted in the
idea that by nourishing the body on Erev Yom
Kippur, we honor the holiness of the day and
strengthen ourselves for the fast.
– Who Fasts?
– Pregnant or Nursing Women: In general,
they should fast, but if there is concern for
their health or the baby’s health, they must
consult a halachic authority to determine
whether they should fast or follow the
guidelines for eating in measured portions
(less than a “shiur” at intervals as will be
explained later).
– Ill or Elderly: Someone whose life may be
endangered by fasting is required to eat or
drink, but they should do so in small, measured
amounts, as per halachic guidelines, unless
more is necessary for their health. The elderly,
who are very old and weak and cannot fast
without endangering themselves, may also eat
in measured amounts; however, those who are

sick with a non-life-threatening illness are
required to fast regularly. If they find it
extremely difficult, they should consult a
rabbinic authority for guidance.
Measurements for the sick
If someone is ill and fasting poses a serious
health risk, they are permitted to eat and drink
small measured amounts (shiurim), rather
than normal portions. This allows them to
technically avoid breaking the fast completely.
The specific measures are:
– For drinking: Less than a cheekful (about 30
ml) at a time.
– For eating: Less than the volume of a large
date (approximately 30 grams) at a time.
These small amounts are spaced out by about
9 minutes (or as long as the person can wait).
This approach is used to minimize the halachic
violation while still protecting their health. If
even the small measures are insufficient, the
person may eat or drink more as needed.
Always, a halachic authority should be
consulted.
– Young Children: Children under the age of
nine are not required to fast at all. However,
from the age of ten until their bar/bat mitzvah,
we educate them to fast for a few hours,
depending on their strength. For example, if
they normally eat breakfast at 9 AM, we
encourage them to eat at 10 or 11 AM instead.
It is advisable, if possible, for them to refrain
from eating at night. Some children begin
fasting for the entire day a year prior to their
bar/bat mitzvah.
Prohibition on Wearing Leather Shoes
– Leather shoes may not be worn on the fast,
even if they are only partially leather, such as
having a leather upper. Some take extra
stringency and choose not to wear any shoes at
all, opting instead for heavy socks, but this is
not required and is considered a chumra
(stringency). One may wear shoes made from
synthetic materials that imitate leather, as
there is no concern that others will suspect
them of violating the prohibition, since such
shoes are common today.
Prohibition on Washing and Bathing
– Washing any part of the body is prohibited,
even with cold water.
– Exceptions:
– After Restroom: Hand washing after using
the restroom is permitted, but it should be
limited to the necessary areas (up to the
knuckles).
– Morning Netilat Yadayim: Upon waking,
one should perform Netilat Yadayim, but only
up to the knuckles, unless there is a specific
need to wash further, such as removing dirt.
– Medical Reasons: If someone needs to
clean a wound or treat a medical condition or

take care of the sick, minimal
washing is permitted.
Prohibition on Anointing
(Sicha)
– What It Encompasses: The
prohibition of anointing includes
applying oils, creams, lotions, or
perfumes to the body for the
purpose of pleasure or
beautification.
– Medical Exceptions: If someone
requires ointment for medical
reasons (e.g., treating eczema or a
wound), they are allowed to apply
it. Following the laws of taking
medicine on Shabbat, it is permitted only if
one is in significant pain or discomfort or if
they require daily treatment.
– Cosmetics: Applying makeup, perfumes, or
colognes is also prohibited, as they fall under
the category of anointing for pleasure.
However, this prohibition does not extend to
deodorant if necessary for hygiene.
Prohibition on Marital Relations
– On Yom Kippur, both at night and during the
day, physical intimacy is forbidden, similar to
the restrictions observed during the Niddah
period.
– The physical separation includes refraining
from touching or sleeping in the same bed. It
is recommended that spouses maintain the
same level of modesty as during Niddah.
Teshuva: The Process of Repentance
Teshuva, often translated as “repentance” or
“return,” is a fundamental process of restoring
one’s true self and relationship with Hashem
after a transgression. The word itself means
“to return,” signifying the journey back to
spiritual purity and closeness to Hashem. Here
are the key components and stages of Teshuva:
1. Recognition of Sin
– Awareness: The first step in the process of
Teshuva is recognizing that one has sinned.
This involves honest self-reflection and an
understanding of how one’s actions have
deviated from the path of righteousness.
– Understanding the Impact: Acknowledging
the harm caused to oneself, to others, and to
one’s relationship with Hashem is crucial.
This understanding can prompt a sincere
desire to change.
2. Regret (Charata)
– Feeling Remorse: Genuine regret is essential
in Teshuva. One must feel sorrow for the
wrongdoing and the consequences that
followed. This feeling should stem from
recognition of the lost opportunity for a better
life and relationship with Hashem. Regret is
not merely an intellectual acknowledgment
but an emotional response that motivates

change and repentance.
3. Confession (Vidui)
-Essence of Vidui: Vidui is a crucial part of the
process of Teshuva. It involves acknowledging
our sins and taking responsibility for them. By
verbalizing these confessions, we confront our
wrongdoings directly and sincerely ask for
divine forgiveness.
– Personal and Communal Confession: The
Vidui is recited both privately and communally.
The communal recitation highlights the idea
that we bear responsibility not only for our
own sins but also for the moral failures of the
community as a whole. We ask for forgiveness
on behalf of ourselves and our fellow Jews.
– Structure: Vidui is structured in alphabetical
order, listing different categories of sins. This
comprehensive format ensures that all types of
sins are covered, including those committed
unknowingly or unintentionally.
4. Commitment to Change (Kabbalah
l’hatid)
– Making Resolutions: A sincere commitment
to avoid repeating the same mistakes in the
future is crucial. This includes creating
actionable steps to foster personal growth and
improve one’s behavior.
– Concrete Plans: Setting specific goals, such
as improving certain behaviors or engaging in
positive actions, demonstrates genuine intent
to change.
5. Restitution
– Making Amends: When possible, one should
seek to rectify the wrongs committed. This
may involve apologizing to those harmed,
returning stolen property, or compensating for
damages.
– Rebuilding Relationships: Repairing
relationships that have been damaged is an
important part of the Teshuva process.
6. Seeking Forgiveness
– From Hashem: While Hashem’s forgiveness
is central to Teshuva, it is important to
understand that sincere repentance is required.
This forgiveness is often granted during the

High Holidays, particularly on Yom Kippur,
when the opportunity for atonement is
heightened.
– From Others: Seeking forgiveness from
those whom one has wronged is also essential.
Chazal teach us that if one did not ask
forgiveness from others and appease them,
they are also not forgiven for the sins
committed toward Hashem.
Tefillah (Prayer)
– The Five Tefillot:
– Ma’ariv: Recited after Kol Nidrei, it
includes the first Vidui and marks the
beginning of the Yom Kippur day of prayer.
– Shacharit: The morning prayer service is
enhanced with additional sections focused on
Teshuva, including special piyutim (liturgical
poems).
– Mussaf: The additional service includes a
detailed recounting of the Kohen Gadol’s
service in the Beit HaMikdash (Avodah
service), a focal point of Yom Kippur service.
– Mincha: The afternoon service includes
the reading of the Book of Yonah, which
emphasizes the themes of repentance and
divine mercy.
– Ne’ilah: The final prayer is the spiritual

climax of Yom Kippur, with a special emphasis
on the closing of the gates of heaven as the
day of judgment comes to an end. The prayers
are said with heightened urgency and sincerity.
Kol Nidrei
– Halachic Significance: Kol Nidrei is a legal
formula that annuls vows made between a
person and Hashem. It reflects the
understanding that while we strive to make
commitments, we often fall short, and Yom
Kippur offers a chance to release ourselves
from these unfulfilled vows.
– Emotional Weight: Though it is a simple
text, Kol Nidrei is recited with great emotion,
often accompanied by a haunting melody.
This sets the tone for the day of solemn
repentance and introspection.
Ne’ilah
– Closing of the Gates: Ne’ilah means
“locking” or “closing,” and refers to the
closing of the gates of judgment as the day of
Yom Kippur ends. It is the last opportunity for
sincere Teshuva before the fast concludes.
– Intensity: The prayers during Ne’ilah are
often more intense, with the congregation
standing throughout the service. There is a
palpable sense of urgency, as we ask for
Hashem’s mercy one last time before the book

of life is sealed.
– Shofar Blast: At the end of
Ne’ilah, the congregation stands
for the final shofar blast, which
marks the conclusion of Yom
Kippur and the end of the fast.
This long blast signifies
Havdalah
It’s important to remember that
one may not eat before Havdalah.
However, someone who cannot
wait for Havdalah may drink
water after the fast is over, even if
they have not yet heard Havdalah.
A wife who finds it hard to wait
for her husband to return from shul and
perform Havdalah may do so herself and eat.
The Havdalah on this day differs from a
regular Havdalah:
1. Blessing over Wine:
– As with every Motzaei Shabbat, the first
blessing (Borei Pri Hagafe) is recited over the
wine or grape juice.
2. Blessing over Spices:
– The second blessing (Borei Minei
Besamim) is typically recited, but on Shabbat
Yom Kippur, spices are generally not used.

However, some opinions do require the use of
spices.
3. Blessing over the Candle:
– The third blessing (Borei Me’orei HaEish)
is recited over the candle. This candle is
typically one that was lit before Yom Kippur
and remained lit throughout the day. On
Motzaei Shabbat Yom Kippur, many opinions
hold that such a candle is not required, and
one may light a new flame for Havdalah. Still,
many ensure to use only the light that has been
kept lit throughout the entire day.
May our prayers and Teshuva be accepted
with love by our Father in Heaven.