Halacha According to the Sephardic Practice: Erev Yom Kippur

Erev Yom Kippur

8. It is a mitzvah to eat and drink more than usual on erev Yom Kippur. Some people even have a custom to eat the amount that one would normally eat in two days. Chazal state that one who eats on erev Yom Kippur is considered as though he fasted both on the ninth and the tenth of Tishrei.[1]
9. The main mitzvah of eating on erev Yom Kippur is during the daytime, and not the night before.[2]
10. Women are also obligated to eat on erev Yom Kippur.[3]
11. At least one meal on erev Yom Kippur should be eaten with bread.[4]
12. Many people have the custom to eat fish on the morning of erev Yom Kippur.[5]
13. Even if one must take time away from his learning to eat a proper meal, he must do so.[6]
14. It is forbidden to fast on erev Yom Kippur, even a taanit chalom.[7]
15. One who is ill and will not be able to fast on Yom Kippur still has the obligation to eat on erev Yom Kippur, since he should at least be fasting for the first few hours of Yom Kippur.[8]

Shacharit on Erev Yom Kippur

11. Before Shacharit on erev Yom Kippur, Selichot and Tachanun are recited. During Shacharit, Avinu Malkenu is recited, but one does not recite Tachanun, LaMenatze’ach Mizmor LeDavid and Tefillah LeDavid. [9] After Shacharit, hatarat nedarim should be performed.[10]
12. Unlike the Ashkenazic custom, Sephardim recite Mizmor LeTodah on erev Yom Kippur. If one is praying with an Ashkenazic minyan, he should recite Mizmor LeTodah[11]
13. It is praiseworthy to give tzedakah on erev Yom Kippur.[12]

Kapparot

23. On erev Yom Kippur, the general custom is to perform kapparot. Kapparot is performed by waving a chicken or money over one’s head and declaring that the chicken or money being waved should receive the punishment for one’s sins, instead of oneself. Afterward, the chicken or money is given to the poor. This custom dates back to the times of the Geonim.[13]
24. If one is using a chicken, one should make sure that the chicken is slaughtered properly, without being rushed. Preferably, one should not perform kapparot on erev Yom Kippur if one will not have the proper patience and state of mind to allow the chicken to be slaughtered according to all Halachic conditions. On erev Yom Kippur there is an excessive amount of chickens to be slaughtered, and the shochtim may not be as careful from fatigue.[14]
25. Some people have the custom to take a hen for every female of the household and a rooster for every male.[15] The custom is also only to take white chickens.[16] One who cannot afford a separate chicken for every person may use one rooster for all the males, and one hen for all the females.[17]
26. If one can afford it, there is custom for a pregnant woman to wave a rooster and an additional hen (totaling three chickens: two female and one male) for the unborn child when the gender is unknown.[18]
27. Preferably, one should wave the chicken on top of oneself before waving for others.[19]
28. One may wave a chicken over his wife’s head even if she is a niddah.[20]
29. It is better to give the amount of money the chicken is worth to the poor, rather than to give the actual chicken. This avoids embarrassing the poor, as it is unpleasant for the poor person to receive a chicken on which someone’s sins were just thrust. However, if one knows that the poor person will not be embarrassed, then one should give him the chicken without redeeming it for money.[21]
30. One may not use maaser money to perform kapparot.[22]
31. Some people have the custom to go to the mikveh before kapparot.[23]
32. If the chicken was found to be a trefah, one does not have to perform kapparot However, if the chicken was found to be unkosher from a blemish in the slaughtering knife or a mistake in the slaughtering itself, one should perform kapparot again.[24]
33. After the chicken is slaughtered, one should try to perform the mitzvah of kisuy hadam If one is slaughtering several chickens, another household member may perform kisuy hadam on one of the chickens.[25]
34. If one does not have a chicken, he can also use money, fish, or a plant. Pidgeons or doves should not be used.[26]

Asking Forgiveness

26. As stated above in the halachot of Aseret Yemei Teshuvah, one must appease his fellow whom he may have offended before Yom Kippur since teshuvah only yields results for those averot between himself and Hashem; however, averot that one has performed against his friend may only be forgiven after attaining forgiveness from one’s friend. These halachot are very lengthy and complicated, being that each circumstance needs to be dealt with separately. Therefore, one should seek Halachic and practical advice as to how and when one must ask forgiveness from another.
27. Before Yom Kippur, one is obligated to ask his parents for forgiveness in case one did not show them proper respect. If one’s child did not approach him to ask forgiveness, he should verbally express that he forgives his child. Similarly, a husband and wife should ask each other for forgiveness for any wrongdoing they may have done to one another throughout the year. A student should also ask forgiveness from his rabbi in case he disrespected him in some way.[27]
28. It is praiseworthy for one to verbalize that he forgives anyone who may have wronged him.[28]

Going to the Mikveh on Erev Yom Kippur

35. One should go to the mikveh on erev Yom Kippur even if he went on erev Rosh Hashanah.[29] The chazzan for Yom Kippur should especially make an effort to go to the mikveh.[30]
36. One may not recite a berachah when immersing in the mikveh, since such a berachah is not required, and one who does so is reciting a berachah levatalah.[31]
37. Strictly speaking, it suffices to immerse once. Some say that one should immerse himself three times.[32] Others say that one should immerse 13-14 times, and some Mekubalim even immerse 151 times.[33]
38. If one is unable to go to the mikveh, he may stand under a shower and pour nine kavin of water on his head (about twelve and a half liters).[34]
39. Even though a man does not normally have to be so particular about ridding himself of chatzitzot when going to the mikveh, on erev Yom Kippur he should try to remove any sort of dirt from his body and cut his nails to avoid a chatzitzah.[35]
40. One should refrain from reciting Vidduy inside the mikveh since one may not think or speak words of Torah or prayer in an unclean place.[36]
41. Women who are not required to tovel in the mikveh on erev Yom Kippur should refrain from doing so.[37]
42. An avel may go to the mikveh on erev Yom Kippur, and may even shower. However, all other halachot of avelut remain in effect until nighttime.[38]
43. Some people have the custom to give themselves lashes. These lashes should not be hard since they are merely a remembrance of the lashes that were given in the times of Chazal, and are only meant to bring one to thoughts of teshuvah.[39]

Minchah and Vidduy

43. Before the seudah mafseket, one should pray Minchah and recite Vidduy. This Vidduy is recited at the end of Shemoneh Esrei, after reciting the first Yehiyu LeRatzon Imrei Fi. Preferably, one should pray Minchah Gedolah.[40]
44. While reciting Vidduy, one should lean forward slightly. However, one who finds this difficult may lean on something to support himself, but not to such an extent that if the support was removed, he would fall.[41]
45. When reciting Al Chet, one should lightly hit the left side of his chest with his right hand.[42]
46. Even if one did not commit one of the sins specified in Vidduy, he should nevertheless recite it.[43]
47. If one remembers a specific sin that he committed, he should specify it when reciting Vidduy.[44]
48. Even sins that one repented for during a previous Yom Kippur may be recited in Vidduy[45]
49. When reciting Vidduy, one may not speak. However, if one hears a berachah, Kedushah, or Kaddish, he should answer amen.[46]
50. The custom of Ashkenazim is to omit Avinu Malkenu during Minchah. Sephardim, however, recite Avinu Malkenu. One who is praying Minchah with Ashkenazim should recite Avinu Malkenu by himself.[47]

The Seudah Mafseket

51. During the seudah mafseket, some people have the custom to dip their bread in honey or sugar. Regardless of whether one has such a custom, salt should still be brought to the table.[48]
52. One should try to finish eating before shkiyah, since it is a mitzvah to add to the fast.[49] This halachah also applies to women.[50]
53. Even if one finished eating and recited Birkat HaMazon, he may nevertheless continue to eat, provided that it is not yet shkiyah and he has not verbally accepted the fast.[51]
54. On erev Yom Kippur, one should only eat foods that are easy to digest and will not cause one to become tamei on Yom Kippur.[52]
55. One should not drink alcoholic drinks during the seudah mafseket so that one’s mind will remain clear when praying and reciting vidduy. Other drinks are permitted even if they are hot.[53]
56. Some people have the custom to eat chicken during the seudah mafseket, and not fatty meats.[54]
57. One who has extreme difficulties in fasting may swallow a pill before the fast that will make his fast easier to bear. However, one should not take such a pill just to ease his fast if fasting will only lead to slight discomfort.[55]
58. One may leave food on a hot plate or in a crock-pot throughout Yom Kippur from erev Yom Kippur so that he will have a hot meal for after Yom Kippur.[56]

Hadlakat Nerot

55. There is a mitzvah to light candles on erev Yom Kippur just as one does for Shabbat. The proper berachah is Lehadlik Ner shel Yom HaKippurim.[57] The Sepharadic custom is to light the candles only after reciting the berachah.[58]
56. If Yom Kippur is on Shabbat, the proper berachah for the candle lighting is Lehadlik Ner shel Shabbat VeYom HaKippurim. If a woman omitted the word Shabbat or Yom HaKippurim, she has nevertheless fulfilled her obligation, and does not have to light again.[59]
57. When lighting the candles, one should not recite a Shehecheyanu. If one did, one may no longer perform any melachah. Therefore, it is better to hear the Shehecheyanu from the chazzan in the synagogue. However, if a woman wants to recite Shehecheyanu, or if she is unable to attend the tefillot at the synagogue, she should only recite Shehecheyanu after donning her non-leather shoes and lighting the candles.[60]
58. It is proper to light candles for one’s parents who have passed away and pledge to give tzedakah in their merits.[61]

Dressing Properly and Setting the Table

60. One should set the table with a proper tablecloth just as one would for Shabbat, and put sefarim on it.[62]
61. One should dress properly on Yom Kippur, as one would for Shabbat.[63] Some people have the custom to dress in white.[64]
62. It is not proper to wear gold clothing on Yom Kippur. Other items, such as a gold watch, earrings, or the like are permitted to be worn.[65] Some women refrain from wearing very fancy jewelry as well.[66]
63. Yom Kippur night has the same status as the day, and all things that are prohibited during the day are also prohibited at night. The prohibitions on Yom Kippur include all forms of melachah, eating, drinking, bathing, anointing, wearing leather shoes, and engaging in marital relations.[67]
64. Any melachah that is prohibited on Shabbat is also prohibited on Yom Kippur. The only difference between Yom Kippur and Shabbat is that one who performs melachah purposely on Yom Kippur is liable to karet, the Heavenly punishment of dying young, but one who performs melachah purposely on Shabbat is liable to skilah, stoning by bet din. Similarly, all rabbinical melachot are prohibited on Yom Kippur just as on Shabbat.[68]

[1]. Berachot 8b; Rosh Hashanah 9b. See Shulchan Aruch 604:1. Moed LeChol Chai 16:14 brings that one should eat the amount that he would eat in two days. However, Ben Ish Chai, Vayelech 1:1 points out that one should not become sick from overeating. See also Kaf HaChayim 604:2, which cites the Kabbalistic reasons for eating on erev Yom Kippur. See also Chazon Ovadia, Yamim Nora’im, p. 230; Yalkut Yosef, Yamim Nora’im, pp. 569–573; Torat HaMoadim, Yamim Nora’im, p. 168; and Ohr LeTzion, vol. 4, 7:1. See also Teshuvot VeHanhagot 5:187, which says that some people even have a custom to suck on a candy so that they are eating all day. However, Yalkut Yosef, Yamim Nora’im, p. 573 does not necessarily hold of this custom as being valid.

[2]. Moed LeChol Chai 16:14; Yabia Omer, vol. 1, 37:6; Chazon Ovadia, Yamim Nora’im, p. 231; Yalkut Yosef, Yamim Nora’im, p. 577, halachah 10; Torat HaMoadim, Yamim Nora’im, p. 173. It is also praiseworthy to eat on the night of the ninth, since there are poskim, such as the Magen Avraham 604:1, in the name of the Shelah, and Shevet HaKehati, vol. 4, 165:2, that state that it is a mitzvah to eat on the night of the ninth.

[3]. Torah Lishmah §162; Yabia Omer 1:37; Chazon Ovadia, Yamim Nora’im, p. 231; Shemesh U’Magen 3:28, p. 59; Ohr LeTzion, vol. 4, 8:3; Yalkut Yosef, Yamim Nora’im, p. 580; Torat HaMoadim, Yamim Nora’im, p. 174.

[4]. Sdei Chemed, Yom HaKippurim 1:3; Kaf HaChayim 604:2; Chazon Ovadia, Yamim Nora’im, p. 235; Yalkut Yosef, Yamim Nora’im, p. 578; Ohr LeTzion, vol. 4, p. 82.

[5]. Moed LeChol Chai 16:14; Kitzur Shulchan Aruch 131:3; Ben Ish Chai, Vayelech 1:1; Kaf HaChayim 608:29; Ohr LeTzion, vol. 4, 7:1; Chazon Ovadia, Yamim Nora’im, p. 240; Torat HaMoadim, Yamim Nora’im, p. 176; Yalkut Yosef, Yamim Nora’im, p. 649. See also Piskei Teshuvot, p. 252, footnote 16, who says that eating fish on erev Yom Kippur is a segulah for wealth.

[6]. Mishnah Berurah 604:1; Chazon Ovadia, Yamim Nora’im, p. 237; Yalkut Yosef, Yamim Nora’im, p. 578.

[7]. Rama 604:1. See also Chazon Ovadia, Yamim Nora’im, p. 237. Yalkut Yosef, Yamim Nora’im, pp. 578–579 adds that it is even improper for one to fast until the seudah mafseket.

[8]. Yalkut Yosef, Yamim Nora’im, p. 581; Torat HaMoadim, Yamim Nora’im, p. 174. See also Sdei Chemed, Yom HaKippurim 1:3, which adds that even a sick person should eat because he might start feeling better and be able to fast on Yom Kippur.

[9]. See Shulchan Aruch 604:2; Chazon Ovadia, Yamim Nora’im, p. 229; Yalkut Yosef, Yamim Nora’im, p. 582, 17; and Torat HaMoadim, Yamim Nora’im, p. 177.

[10]. Moed LeChol Chai 16:22.

[11]. See Rama 51:9; ibid. 429:2; and ibid. 604:2, which say that the Ashkenazic custom is to omit Mizmor LeTodah on Shabbat, Yom Tov, Pesach, and erev Yom Kippur. The Sepharadic custom is to always recite it. See Kaf HaChayim (Sofer) 51:51; Palagi, Kaf HaChayim 12:19; Rav Pe’alim 3:38; Chazon Ovadia, Pesach, p. 8; ibid., Yamim Nora’im, p. 229; and Yalkut Yosef, Yamim Nora’im, p. 582, 19.

[12]. Rama 605:2. See also Yalkut Yosef, Yamim Nora’im, p. 583.

[13]. See Bet Yosef in the name of Teshuvot HaRashba §395. The Shulchan Aruch 605:1 rules that kapparot should not be performed. However, many poskim write that even the Shulchan Aruch would not want to abolish the custom if the chickens were given to the poor. Furthermore, the deep roots of this custom can be found in the works of the early Geonim, such as the author of Chemdah Genuzah in §93 in a teshuvah to Rav Natronai Gaon. This is also brought in the name of other Geonim, such as Rav Hai Gaon and Rav Sheshnah Gaon. This custom is also brought in many Rishonim, such as Machzor Vitri, siman 339, p. 373; Pardes HaGadol §186; the Rosh on Yoma, perek Yom HaKippurim §23; Shibbolei HaLeket §283; Raavya 2:547; Ohr Zarua 2:257; the Mordechi on the beginning of Yoma; Tashbatz HaKatan, written by a talmid of the Maharam, §125; and the Tur. The reason for this custom, as listed in Yalkut Yosef, Yamim Nora’im, p. 340, is to arouse one to repent for his sins, since the chicken is put through the process of slaughtering and cooking, all to remind one of the death penalties of bet din. Some write, (see Eliyah Rabbah 605:7) that the reason for kapparot is to remind one of Akedat Yitzchak, since during Akedat Yitzchak Avraham Avinu stated that each part of Yitzchak’s body was to atone for a different purpose. Some write that just as the Kohen Gadol would repent when placing his hands on a korban, so too, we repent on a chicken, and show our willingness to repent and improve. See also Ben Ish Chai, Vayelech 1:2, which cites an additional explanation according to Kabbalah. In any case, the reasons for this custom vary, but are very strongly based.

However, the Rashba in 1:395 and other Rishonim, such as the Ramban, Orchot Chayim, Hilchot Erev Yom Kippur §1; the Bet Yosef; and Pri Chadash state very strongly that this custom should be abolished, since it reflects practices similar to those of the Amorites, who were idol worshippers. Being that this is the case, Chacham Ovadia Yosef in Yabia Omer 2:71; Yechaveh Daat 2:71, Halichot Olam vol. 2, p. 255 and Chazon Ovadia, Yamim Nora’im p. 222 writes at length to defend the custom that is seemingly against the ruling of the Shulchan Aruch. The reasons he states are as follows: 1) Since the custom of kapparot dates even before the time of the writing of Shulchan Aruch, it is included in the rule of the Bet Yosef of minhag mevatel Halachah, meaning that a custom can override Halachah, since it has proper basis in at least some Rishonim and Geonim. See Rama 605:1, which states that this is the present custom also among the Ashkenazim. 2) It is possible that had the author of the Shulchan Aruch seen all the reasons brought for this custom, including the Kabbalistic ones, he would have ruled otherwise. 3) Since it has become such a widespread custom that is known to have Kabbalistic sources, there is no longer a doubt that one will be misled and think that it is an Amorite custom. See Shaar HaKavanot 100a and Pri Eitz Chayim 27:1. 4) The Radvaz 2:740 says that even the Rashba and the Shulchan Aruch would agree had they known that the chickens were being given to the poor. See also Yalkut Yosef, Yamim Nora’im, pages 586–587; Ein Yitzchak vol. 3, p. 395; and Torat HaMoadim, Yamim Nora’im, p. 161.

[14]. See Chazon Ovadia, Yamim Nora’im, p. 223; Yalkut Yosef, Yamim Nora’im, p. 590, halachah 10; Ohr LeTzion, vol. 4, 8:2; and the sources cited in the above footnote. See also Moed LeChol Chai, 15:47, which says that it is better to perform kapparot during the Aseret Yemei Teshuvah rather than on erev Yom Kippur if there is a possibility that the chicken will not be slaughtered properly. See Mishnah Berurah 605:2, which also says this. The Mishnah Berurah adds that if one cannot find a proper shochet to slaughter the chicken or cannot do so during the Aseret Yemei Teshuvah, it is better to use money instead. See also Emek Yehoshua, Maman 2:39 and Mayim Chayim 1:254. Orchot Maran, Rosh Hashanah, p. 87, reports that Chacham Ovadia Yosef would generally perform the kapparot on the 8^th of Tishrei, and he would never wait until erev Yom Kippur to do so.

[15]. Rama 605:1. This custom is also found in the teachings of the Arizal, as brought in Shaar HaKavanot 100a and Nagid Mitzvah 29b.

[16]. Rama 605:1. The Mishnah Berurah 605:4 adds, however, that one should not go out of his way to find white chickens since that would be reminiscent of an Amorite practice. Rather, if there is a white chicken among other colored chickens, one should take the white one, provided that it is not more expensive because of its color. See also Moed LeChol Chai 16:8, which quotes Adnei Paz, which says that one may even go out of his way to get a white chicken since white chickens are tastier. See also Kaf HaChayim 605:24.

[17]. Yalkut Yosef, Yamim Nora’im, pp. 587–588; Ohr LeTzion, vol. 4, 8:1. See also Mishneh Halachot 11:494 regarding what to do if one does not have a female chicken.

[18]. Rama 605:1; Moed LeChol Chai 16:6; Kaf HaChayim 605:5. See also Yalkut Yosef, Yamim Nora’im, p. 588, footnote 3, which states in the name of Chacham Ovadia Yosef that one who cannot afford an extra chicken does not have to go out of his way to do so, since a fetus is really considered part of the mother; see Chazon Ovadia, p. 226. See also Ashrei HaIsh, vol. 3, p. 107, which says that one who knows the gender of the baby through an ultrasound does not have to use both a hen and a rooster.

[19]. Moed LeChol Chai 16:10, in the name of the Shelah HaKadosh; Kaf HaChayim 605:16; Yalkut Yosef, Yamim Nora’im, p. 588, halachah 5.

[20]. Taharat HaBayit, vol. 2, p. 108; Torat HaTaharah, p. 121, halachah 16; Chazon Ovadia, Yamim Nora’im, p. 228; Yalkut Yosef, Yamim Nora’im, p. 589, halachah 6. See also Mishneh Halachot 16:41.

[21]. Mishnah Berurah 605:4; Kaf HaChayim 605:27; Chazon Ovadia, Yamim Nora’im, p. 225; Yalkut Yosef, Yamim Nora’im, p. 591, halachah 13; Ohr LeTzion, vol. 4, 8:3. Orchot Maran, Rosh Hashanah, p. 87, reports that Chacham Ovadia Yosef would eat the chicken, and he would give the value of the chicken to the poor. See also Kadosh BeTzion, p. 105, who says that there is no preference, and one can either give money or the actual chicken to the poor.

[22]. Mishnah Berurah 605:6; Kaf HaChayim 605:28.

[23]. Kaf HaChayim 605:17.

[24]. Sdei Chemed, Yom HaKippurim 1:13; Chazon Ovadia, Yamim Nora’im, p. 228; Torat HaMoadim, Yamim Nora’im, p. 166; Yalkut Yosef, Yamim Nora’im, p. 592; Ohr LeTzion, vol. 4, 8:4.

[25]. Mateh Ephraim 605:8; Ben Ish Chai, Vayelech 1:3; Rav Pe’alim, vol. 2, Y.D. §2; Kaf HaChayim 605:15; Ohr LeTzion, vol. 4, 8:5; Chazon Ovadia, Yamim Nora’im, p. 227; Yalkut Yosef, Yamim Nora’im, p. 593, halachah 16; Torat HaMoadim, Yamim Nora’im, p. 167.

[26] See Magen Avraham 605:3; Kadosh BeTzion, p. 107.

[27]. Ben Ish Chai, Vayelech 1:6. See also Yechaveh Daat 5:44 and Yalkut Yosef, Yamim Nora’im, pp. 602–607. Yalkut Yosef, p. 608, end of footnote 12 says Chacham Ovadia Yosef would tearfully ask forgiveness from his wife, Rabbanit Margalit, every year before going to pray Arvit, and the Rabbanit would ask forgiveness from him. See also Ohr LeTzion, vol. 4, 9:1, in the footnotes. Rabbi Shlomo Amar reports (Melechet Shlomo, Selichot, p. 230) that he also witnessed Rabbi Raphael Baruch Toledano asked forgiveness from his wife before he left to the synagogue on erev Yom Kippur, and he spoke to her for more than twenty minutes, and they both forgave each other wholeheartedly and profusely blessed each other.

[28]. Ben Ish Chai, VeYelech 1:5; Chazon Ovadia, Yamim Nora’im, pp. 243–244; Yalkut Yosef, Yamim Nora’im, p. 608.

[29]. Darkei Moshe; Moed LeChol Chai 16:17; Chazon Ovadia, Yamim Nora’im, p. 249, halachah 22. The Magen Avraham 606:8 states that one should dip in the mikveh three times; see also Mishnah Berurah 606:29. Ben Ish Chai, Lech Lecha 1:16 says that one should dip five times.

[30]. Chazon Ovadia, Yamim Nora’im, p. 246, in the footnotes; Yalkut Yosef, Yamim Nora’im, pp. 621 & 628; Ohr LeTzion, vol. 4, 10:1.

[31]. Chazon Ovadia, Yamim Nora’im, p. 245; Yalkut Yosef, Yamim Nora’im, p. 627.

[32] Mishnah Berurah 606:21.

[33] See Kadosh BeTzion, p. 140, for Kabbalistic reasons for doing this. However, Halichot Moed, p. 244, points out that one should not spend too much time in the mikveh especially if one is causing others who want to immerse to wait.

[34]. See Chazon Ovadia, Yamim Nora’im, pp. 245–246, which discusses that one does not need to actually pour the water on to his head; turning on the shower suffices. See also Minchat Yitzchak, vol. 4, siman 21 & 28:8. Yaskil Avdi, vol. 5, 13:3 and ibid., vol. 8, Hashmatot 10:3, p. 195 says that if one is using a shower, he should first test the shower by filling up the required twelve and a half liters in a bucket, and see how long he needs to stand under the shower so that the required amount falls on his head. See also Mishneh Halachot 3:1–6 and Rivevot Ephraim 1:60. Yalkut Yosef, Pesach, vol. 3, p. 23 says that if one’s shower has a very strong flow of water, standing under the water for about two minutes should suffice.

[35]. Mateh Ephraim 607:8; Kaf HaChayim 607:58; Chazon Ovadia, Yamim Nora’im, p. 248; Yalkut Yosef, Yamim Nora’im, p. 629.

[36]. Chazon Ovadia, Yamim Nora’im, p. 248; Yabia Omer, vol. 2, Y.D. §14; Halichot Olam, vol. 1, p. 119; Yalkut Yosef, Yamim Nora’im, p. 630. This is unlike the view of Ben Ish Chai, Bo 1:7 and Ohr LeTzion, vol. 2, 6:16.

[37]. Kaf HaChayim 606:55; Chazon Ovadia, Yamim Nora’im, p. 249; Taharat HaBayit, vol. 1, p. 36. See also Ohr LeTzion, vol. 4, 10:2.

[38]. See Kaf HaChayim 606:64–65, which states that an avel should tovel in the mikveh after Minchah. See also Chazon Ovadia, Avelut, vol. 3, pp. 113–115 and Ohr LeTzion, vol. 4, 10:1.

[39]. See Shulchan Aruch and Rama 507:6; Chazon Ovadia, Yamim Nora’im, p. 249; and Yalkut Yosef, Yamim Nora’im, p. 631. See also Kaf HaChayim 507:41; Ohr LeTzion, vol. 4, 10:3; Kadosh BeTzion, p. 48.

[40]. See Rambam, Hilchot Teshuvah 2:7, which says that every person should say Vidduy on erev Yom Kippur before eating the seudah mafseket since he may choke during the seudah, and may still have sins for which he did not repent before Yom Kippur. The time of Minchah is also a time of strict judgment (see Kiddushin 81a), and one is subject to possible catastrophe. Therefore, one must be extra careful during this time, and repent for all his sins. Others, like Mishnah Berurah 607:1, state that Vidduy is recited during Minchah because one might not be in the proper state of mind to recite Vidduy after the seudah mafseket. See also Chazon Ovadia, Yamim Nora’im, p. 249 and Yalkut Yosef, Yamim Nora’im, p. 633. Moed LeChol Chai 16:24 says that the Vidduy must be recited after the Yehiyu LeRatzon Imrei Fi.

[41]. Chazon Ovadia, Yamim Nora’im, p. 251; Yalkut Yosef, Yamim Nora’im, pp. 634 & 639.

[42]. Ben Ish Chai, Ki Tisa 1:3; Kaf HaChayim 131:5; Mishnah Berurah 607:10; Yalkut Yosef, Yamim Nora’im, p. 640, 8.

[43]. Yalkut Yosef, Yamim Nora’im, p. 637.

[44]. Shulchan Aruch 607:2, provided that Vidduy is recited quietly.

[45]. Shulchan Aruch 607:4. See also Mishnah Berurah 607:13–14 and Kaf HaChayim 607:33.

[46]. Chacham Ovadia Yosef initially ruled in Kol Sinai that it is better not to answer, as brought in Yalkut Yosef, Moadim, p. 84 and Yalkut Yosef, Kitzur Shulchan Aruch 607:6. However, in Chazon Ovadia, Yamim Nora’im, p. 251, Chacham Ovadia writes that one should answer. See also Yalkut Yosef, Yamim Nora’im, p. 641 and Ohr LeTzion, vol. 4, 16:6.

[47] Kadosh BeTzion, p. 155 in the name of Rabbi Salman Mutzafi.

[48]. Mateh Ephraim 205:18; Ben Ish Chai, Vayelech 1:4; Kaf HaChayim 608:30; Chazon Ovadia, Yamim Nora’im, p. 252; Yalkut Yosef, Yamim Nora’im, p. 642; Torat HaMoadim, Yamim Nora’im, p. 184.

[49]. Shulchan Aruch 608:1; Kaf HaChayim 608:1, 6; Chazon Ovadia, Yamim Nora’im, p. 252; Yalkut Yosef, Yamim Nora’im, p. 642; Torat HaMoadim, Yamim Nora’im, p. 184. See also Chazon Ovadia, Yamim Nora’im, p. 252 and Ohr LeTzion, vol. 4, 11:1, which state that one should stop performing melachah and refrain from performing the prohibited activities slightly before the fast begins in order to add to Yom Kippur.

[50]. Shulchan Aruch 2; Chazon Ovadia, Yamim Nora’im, p. 255; Torat HaMoadim, Yamim Nora’im, p. 187; Yalkut Yosef, Yamim Nora’im, p. 417; Ohr LeTzion, vol. 4, 11:1.

[51]. Shulchan Aruch and Rama 608:3. The Mishnah Berurah 608:12 points out that one should preferably make a stipulation before he recites Birkat HaMazon that he will be allowed to continue eating after reciting Birkat HaMazon. See also Chazon Ovadia, Yamim Nora’im, p. 255; Yalkut Yosef, Yamim Nora’im, p. 648; and Torat HaMoadim, Yamim Nora’im, p. 191.

[52]. Shulchan Aruch 608:4; Chazon Ovadia, Yamim Nora’im, p. 239; Yalkut Yosef, Yamim Nora’im, p. 650.

[53] See Halichot Moed, p. 241.

[54]. Moed LeChol Chai 16:14; Mishnah Berurah 608:16, in the name of the Magen Avraham.

[55]. Chazon Ovadia, Yamim Nora’im, p. 256; Yabia Omer 9:54; Yalkut Yosef, Yamim Nora’im, p. 651. See Minchat Shlomo, vol. 2, 58:25 and Shalmei Moed, p. 494; Derech Sichah, vol. 1, p. 380; Tzitz Eliezer, vol. 7, 32:4; Mishneh Halachot 7:82; Moadim U’Zemanim 1:53, in the footnote; and Chashukei Chemed, Yoma 14.

[56]. See Shulchan Aruch 609:1, which is unlike the Rama. See also Chazon Ovadia, Yamim Nora’im, p. 260; Torat HaMoadim, Yamim Nora’im, p. 194; Yalkut Yosef, Yamim Nora’im, pages 655–656; and Ohr LeTzion, vol. 4, 20:5, end of the footnote.

[57]. See Shulchan Aruch 610:1–2, which says that some places have the custom to light candles, and some do not. See also Chazon Ovadia, Yamim Nora’im, p. 256, which says that the current custom is for everyone to light candles. This is also the view of Ben Ish Chai, Vayelech 1:9; Moed LeChol Chai 16:32; and Kaf HaChayim 610:12.

[58]. See Halichot Olam, vol. 2, p. 258; Chazon Ovadia, Yamim Nora’im, p. 256; Torat HaMoadim, Yamim Nora’im, p. 195; and Yalkut Yosef, Yamim Nora’im, pp. 661–665.

[59]. Shulchan Aruch and Rama 610:2; Mishnah Berurah 610:7; Yalkut Yosef, Yamim Nora’im, p. 665.

[60]. Halichot Olam, vol. 2, p. 259; Yechaveh Daat 3:45; Chazon Ovadia, Yamim Nora’im, pages 256–258; Torat HaMoadim, p. 197; Ohr LeTzion, vol. 4, 11:2. See also Yalkut Yosef, Yamim Nora’im, p. 666, which adds that a man who is lighting should not recite Shehecheyanu in any case, and should only hear the Shehecheyanu recited by the chazzan.

[61]. Rama 610:4; Mishnah Berurah 610:12; Kaf HaChayim 610:27; Ohr LeTzion, vol. 4, 11:3.

[62]. Rama 610:4; Ben Ish Chai, Vayelech 1:17; Moed LeChol Chai 16:34; Kaf HaChayim 610:4 & §33; Chazon Ovadia, Yamim Nora’im, pages 259–260.

[63]. Rama 610:4; Ben Ish Chai, Vayelech 1:17. See also Chazon Ovadia, Yamim Nora’im, p. 259 and Yalkut Yosef, Yamim Nora’im, p. 669.

[64]. Rama 611:4; Birkei Yosef 581:16; Moed LeChol Chai 12:8; Kaf HaChayim 611:35. See also Kadosh BeTzion, p. 178, who says that women can also dress in white on Yom Kippur, but they must ensure that the clothing is modest and not even slightly see-through.

[65] BeTzel HaChochmah 6:3; Halichot Moed, p. 263.

[66] Mishnah Berurah 610:16.

[67]. Shulchan Aruch 611:1.

[68]. Shulchan Aruch 611:2. See also Chazon Ovadia, Yamim Nora’im, p. 282, which adds that the halachot of muktzeh do not follow the stringencies of Yom Tov, and are the same as on Shabbat.