Halacha According to the Sephardic Practice: The Prohibitions of Yom Kippur

The Prohibition of Eating and Drinking on Yom Kippur

1. One who eats on Yom Kippur is liable to karet. This prohibition includes all types of food and drink.[1]
2. Even eating a little bit is prohibited. However, one is liable to karet only if he eats the equivalent of a large date kedei achilat pras, in the amount of time it takes to eat a portion of bread.[2]
3. Even when eating two different types of food at once, if they add up to the amount of a large date, one is also liable to karet.[3]
4. It is forbidden to eat a food that is generally not eaten, such as spoiled or very bitter food.[4]
5. One may not taste anything on Yom Kippur, even if he will spit it out immediately afterward.[5]
6. One may not chew gum on Yom Kippur, even if it has already lost its taste.[6]
7. If one accidentally recited a berachah on a food or drink and then realized that it is Yom Kippur, he should not eat or even taste the food.[7]
8. One should not touch food on Yom Kippur.[8] However, if one has a child who needs to be fed, he may give the child food to eat.[9]
9. One may swallow his spittle on Yom Kippur, and does not need to spit it out.[10]
10. One may not drink even a bit of any beverage on Yom Kippur. One who drinks a cheek-full (which depends on the size of the person) is liable to karet.[11] Similarly, if one drank a few sips within the time it takes to drink a reviit, and those sips combine together to form a reviit, one is liable to karet.[12]

Smelling Foods and Spices

11. One may smell snuff (smelling tobacco) on Yom Kippur.[13]
12. One should try to smell spices (besamim) on Yom Kippur to reach one hundred berachot.[14]
13. One may also smell good-smelling fruits in order to recite a berachah on their smell (HaNoten Rei’ach Tov BaPeirot), and one does not have to worry that he may come to eat them.[15]
14. Preferably, one should only recite a berachah on a perfume that has a natural smell, and not on one that has a synthetic smell. However, if one cannot attain a natural-smelling perfume, one may recite a berachah on the smell from a synthetic perfume.[16]

Washing and Bathing

15. It is prohibited to bathe or wash oneself for pleasure on Yom Kippur, regardless of whether the water is hot or cold. Even dipping one’s finger in water for pleasure is prohibited. However, if one is particularly dirty, such as from a bloody nose, he may wash only the dirty places.[17]
16. When arising on Yom Kippur morning, one should wash netilat yadayim, but only until the knuckles at the ends of his fingers.[18] Similarly, when washing one’s hands after leaving the bathroom or before praying, one should only wash until his knuckles, but may wash each hand three times, as usual.[19]
17. One who is sick and is unable to fast on Yom Kippur may wash his hands up to his wrists to eat bread. However, if one is eating less than a kezayit, he should not wash netilat yadayim.[20]
18. A woman within the first thirty days of marriage may wash her face on Yom Kippur in order to look presentable for her new husband.[21]
19. One may not immerse in the mikveh on Yom Kippur, even if the water is cold.[22]

Applying Ointments

20. One is not permitted to apply creams or oils for pleasure, even on a small part of one’s body. However, a person who has an illness on his scalp or skin may apply oil in the usual way.[23]
21. One may spray deodorant on Yom Kippur either if he is excessively sweaty, or if he smells when he sweats to the extent that it is difficult for him to concentrate properly. In such a case, he may only use a spray, and only spray it on his skin, not his clothing.[24]
22. It is prohibited to spray perfume, even on one’s hand, on Yom Kippur.[25]
23. One can wear perfume before Yom Kippur even though it will remain on one’s body on Yom Kippur.[26]

Wearing Leather Shoes

24. One may not wear shoes that are made of leather or have leather on them on Yom Kippur. Shoes that are made of wood, cloth, or rubber are permitted even if they are comfortable.[27]
25. One may stand and sit on leather pillows.[28]
26. One who is sick or a woman within thirty days of childbirth is permitted to wear leather shoes for health reasons on Yom Kippur.[29]
27. If it is raining outside and one does not have proper non-leather shoes to wear, he may wear his leather shoes to the synagogue and then immediately remove them when he arrives.[30]
28. Leather shoes are not muktzeh on Yom Kippur, and may be moved around.[31]
29. Even though one does not wear leather shoes on Yom Kippur, the berachah of SheAsah Li Kol Tzarki should still be recited during Birchot HaShachar.[32]

The Proper Conduct between a Husband and Wife on Yom Kippur

30. Marital relations are prohibited on Yom Kippur. One may not sleep in the same bed as one’s spouse, even when clothed. This applies both during the night and day.[33]
31. A man may not touch his wife, and it is praiseworthy to act with the same precautions as when she is a niddah. However, if he needs to pass his wife something and cannot do it in another fashion, he may do so, preferably only during the daytime.[34]

Children on Yom Kippur

32. Any child under the age of thirteen does not have to fast. However, a child should try not to wear leather shoes. If the weather is cold and one is afraid that the child may become sick if he does not wear leather shoes, then he may wear leather shoes.[35]
33. A child, male or female, who is below nine years old should not fast at all, even for a few hours. Therefore, one should make sure that his children are fed before going to the synagogue.[36] One may even give the child food directly, and the food is not considered muktzeh.[37]
34. After a child turns nine years old, one should educate him to refrain from eating for an hour or two past the time that he would normally eat breakfast. However, one must make sure to keep a watchful eye on the child to ensure that he does not become weak and faint. Similarly, if the child needs a drink in the middle of the night, one may give him one.[38]
35. When a boy or girl turns eleven years old, he or she may fast the whole day, provided he or she is physically fit. However, if one is unsure whether the child can fast, then a boy who is ten and girl who is eleven should try to fast until chatzot.[39]
36. Once a boy turns thirteen and a girl turns twelve, he or she is obligated to fast the entire day.[40]
37. One may wash and clean a baby on Yom Kippur.[41]

An Ill Person on Yom Kippur

38. If a doctor says that a person will damage his health by fasting on Yom Kippur and it may result in a critical situation, then one may not fast. Even if the ill person claims that he does not need to eat, he should still be fed. Furthermore, if an ill person says that he needs to eat, even if the doctors say that he does not need to, one should feed the ill person in small amounts.[42]
39. One who must eat on Yom Kippur because of illness or a woman who is within the first three days after childbirth should only eat a minimal amount of food at a time. This amount is described as a “large date,” which is essentially thirty grams of food.[43] After eating the first thirty grams, one should wait approximately nine minutes before eating another thirty grams. When drinking, one may drink less than a cheek-full at a time (this is subjective to the size of the person). A regular person’s cheek-full is about forty milliliters. One should also drink at nine-minute intervals (if one needs more, then he may wait four to seven minutes, which is the amount of time it takes to drink a reviit; however, it is better to wait as long as one can). However, if a doctor says that one needs to drink or eat at more frequent intervals and in larger quantities, one need not be stringent.[44]
40. One who is required to eat or drink in intervals should drink or eat things that will give him strength, such as grape juice, milk, or chocolate.[45]
41. The above measurements should preferably be measured before Yom Kippur. However, if one did not do so, he may weigh the food or drink on a non-electric scale on Yom Kippur itself.[46]
42. Even if a sick person can be fed through a feeding tube straight into his stomach, it is better for him to eat normally the way described above, especially if the doctor will have to make an incision to insert the tube.[47]
43. One who does not have a potentially life-threatening illness may not eat or drink even the minimal amount.[48]
44. If one was permitted to eat because of illness and feels better after eating a little, he may no longer continue eating, and must fast for the remainder of the day.[49]
45. One who is ill and needs to eat on Yom Kippur does not have to recite Kiddush, even if Yom Kippur is on Shabbat.[50]
46. If a sick person needs to eat bread, he should wash his hands as he would on a regular day[51] and recite Birkat HaMazon when he is finished, provided that he ate a kezayit within nine minutes. During Birkat HaMazon, he should recite Yaaleh VeYavo and say ביום הכיפורים הזה ביום סליחת העון הזה. If one forgot to recite Yaaleh VeYavo, he does not have to repeat Birkat HaMazon.[52]
47. One who needs to swallow medication on Yom Kippur should do so without water. However, if the pills have a tasty coating, one should only swallow them wrapped in a thin paper or with bitter-tasting water (such as water mixed with green-tea or soap). However, if one needs to take his medication and it is potentially life-threatening not to, he may do so even with water, but should try to only drink a minimal amount. If one can take the pills as a suppository instead, he should preferably do so.[53]
48. One who suffers from asthma may use his inhaler on Yom Kippur, this is not considered eating or drinking.[54]
49. One who is ill and must eat in increments on Yom Kippur should not go to the synagogue if it will make him weaker and he will thus have to eat more than a kezayit at a time.[55]

Pregnant, Postpartum, and Nursing Women

52. Pregnant and nursing women must fast on Yom Kippur.[56] If one has a doubt whether a woman or her fetus can be in danger by fasting, a doctor and a rabbi must be consulted before the fast for guidelines.
53. The proper steps to take in order to make it through the fast are as follows:[57]
    1. Before the fast she should drink plenty of water. This should not be all done at once, one should drink slowly throughout the day, and start even two days before the fast.
    2. Take hydration pills or “kalei tzom” before the fast.
    3. She should sit or remain in her bed with the air conditioning on throughout the fast.
    4. She should even pray lying or sitting down. It is better to fast than pray if praying will cause her to need to drink.
    5. She should use as little energy as possible.
    6. She can end the fast immediately when it is over and not wait for the zman of Rabbenu Tam or for her husband to come home from shul (Havdalah must be recited before breaking her fast).
    7. It is better to stay home on Yom Kippur and pray alone if one’s wife is pregnant or ill and needs help with watching the children, so that she may fast.[58]
54. A woman who is within three days (exactly seventy-two hours) of childbirth may not fast, even if she claims that she feels she can. She should, however, only eat a minimal amount in each bite (see halachah 99 below for the exact amount). If from after three days of birth until seven days (exactly one hundred sixty-eight hours) a woman says that she does not need to eat, she may fast; but if she does not say anything, then she should be given food. From after seven days from birth, a woman has the status of a healthy person, and is obligated to fast.[59]
55. A woman who experienced a miscarriage after forty days of pregnancy has the same status as a woman after childbirth.[60]
56. If a woman who previously miscarried twice from fasting is again pregnant, and the doctors say that if she fasts she risks miscarrying an additional time, then she should not fast, and should instead eat a minimal amount of food in each bite.[61]
57. A woman who is about to give birth may drink whichever beverage and however much she needs so that she should have enough fluid in her body when giving birth. Similarly, she may eat if she says she needs to.[62]
58. If a pregnant woman smells a food and the color of her face changes because she wants that food, one should whisper in her ear that it is Yom Kippur, and she may not eat on Yom Kippur. According to some opinions, if her face changes color, one does not have to whisper in her ear. However, if she still wants the food, one may give her some until her craving goes away. This is also the case for any person who is sick on Yom Kippur and smells food.[63] However, if the woman smells a food that is not kosher, she is not permitted to eat it.[64]
59. A woman who is nursing, should prepare some pumped milk in advance so that she has enough milk for the baby during the fast.[65]

[1]. Chazon Ovadia, Yamim Nora’im, p. 274. The rest of the prohibitions on Yom Kippur, according to most poskim, are only derabbanan. See Chazon Ovadia, Yamim Nora’im, p. 277. See also Torat HaMoadim, Yamim Nora’im, pages 202–203.

[2]. Shulchan Aruch 612:1. The Shulchan Aruch also adds that it does not matter the size of the person; if he eats something equivalent in size to a large date, he is liable to karet.

[3]. Shulchan Aruch 612:2.

[4]. Shulchan Aruch 612:6–8; Torat HaMoadim, Yamim Nora’im, p. 213.

[5]. Shulchan Aruch 567:1; Rama 612:6. See also Torat HaMoadim, Yamim Nora’im, p. 215.

[6]. Torat HaMoadim, Yamim Nora’im, p. 215.

[7]. Yalkut Yosef, Yamim Nora’im, p. 676.

[8]. Moed LeChol Chai 18:6. See also Ben Ish Chai, Vayelech 1:16 and Kaf HaChayim 612:55.

[9]. Rama 612:10. See Tuv Ayin 18:93; Moed LeChol Chai 18:6; Yechaveh Daat 1:93, in the footnotes on p. 283; and Yalkut Yosef, Yamim Nora’im, p. 731. Yalkut Yosef also adds that if one brings his child to the synagogue and his child needs to eat, he should bring along food with him. Kaf HaChayim 616:9 states that if one needs to feed his child, he should not do so in the synagogue in front of people who are fasting. Instead, one should take his child outside of the sanctuary to feed him.

[10]. See Magen Avraham 567:8; Ben Ish Chai, Vayelech 1:14; and Torah Lishmah §154. See also Chazon Ovadia, Yamim Nora’im, p. 310, which states that one does not have to be stringent in this matter. See also Yalkut Yosef, Yamim Nora’im, p. 696; Torat HaMoadim, Yamim Nora’im, p. 207; Ohr LeTzion, vol. 4, 12:1; and Moadim U’Zemanim 1:59.

[11]. Shulchan Aruch 612:9. See also Torat HaMoadim, Yamim Nora’im, p. 215.

[12]. See Shulchan Aruch 612:10, which brings an opinion that one has until the time it takes to drink a reviit, and another opinion that one has until the time of kedei achilat pras. See Torat HaMoadim, Yamim Nora’im, p. 217, which says that one has until the time it takes to drink a reviit. See also Yabia Omer 2:31 and Yechaveh Daat 5:21.

[13]. Yalkut Yosef, Yamim Nora’im, p. 686; Torat HaMoadim, Yamim Nora’im, p. 207. However, Ohr LeTzion, vol. 2, 14:38 and Chazon Ovadia, Berachot, p. 331 state that one may not recite a berachah when smelling snuff.

[14]. Birkei Yosef 612:2; Mishnah Berurah 612:18; Chazon Ovadia, Yamim Nora’im, p. 283; Yalkut Yosef, Yamim Nora’im, p. 686; Torat HaMoadim, Yamim Nora’im, p. 207. Chazon Ovadia also adds that one may even do so many times throughout the day, provided that there is a sufficient hefsek between each time.

[15]. Chazon Ovadia, Yamim Nora’im, p. 286; Yalkut Yosef, Yamim Nora’im, p. 688 and on.

[16]. See Chacham Ovadia Yosef in Chazon Ovadia, Berachot, p. 313, who retracted his view from Chazon Ovadia, Yamim Nora’im, p. 287, and see Yalkut Yosef, Yamim Nora’im, p. 642 for why he retracted his ruling. See also Ohr LeTzion, vol. 2, 46:54, which says that one may recite a berachah on a synthetic perfume. However, see also Halachah Berurah, vol. 11, 216:27, which says in the name of Chacham Ovadia Yosef that if the perfume is made only of a chemical that smells like a fruit, and the actual fruit inside does not give off any smell at all, then one may not recite a blessing. See also Orchot Maran, vol. 2, p. 739.

[17]. Shulchan Aruch 613:1. See also Ohr LeTzion, vol. 4, 12:5, in the footnotes, which adds that one may even wash his hands with soap if they smell or are dirty.

[18]. Shulchan Aruch 613:2; see also Ben Ish Chai, Toldot 1:2; Kaf HaChayim 613:8; Ohr LeTzion, vol. 4, 12:5; Chazon Ovadia, Yamim Nora’im, p. 310; Yalkut Yosef, Yamim Nora’im, p. 697.

[19]. Shulchan Aruch 613:3; Chazon Ovadia, Yamim Nora’im, p. 311; Yalkut Yosef, Yamim Nora’im, p. 669. See also Minchat Shlomo, vol. 2, 58:28 and Kaf HaChayim 4:14. The Rama adds that this is also true for kohanim who need to wash their hands before reciting Birkat Kohanim. See also Moed LeChol Chai 18:3 and Ben Ish Chai, Devarim 1:21, which add that this is so regarding washing one’s hands after touching one’s shoes. Otzrot Yosef, vol. 1, §12, p. 46 states that if one walks into a bathroom and does not use it, he does not have to wash his hands when exiting if he is not about to pray.

[20]. Chazon Ovadia, Yamim Nora’im, p. 308. See Yalkut Yosef, which adds that if one is only permitted to eat less than a kezayit at a time, then he does not recite the berachah of netilat yadayim. See also Torat HaMoadim, Yamim Nora’im, p. 266 and Ohr LeTzion, vol. 4, 12:5, in the footnotes.

[21]. Shulchan Aruch 613:10. See Chazon Ovadia, Yamim Nora’im, p. 312; Yalkut Yosef, Yamim Nora’im, p. 701; and Ohr LeTzion, vol. 4, 12:7. Kaf HaChayim 613:48 states that she should only do so if she needs to. This is also the view of the Mishnah Berurah Ish Matzliach 613:3.

[22]. Torat HaMoadim, Yamim Nora’im, p. 227. A woman may not go the mikveh on Yom Kippur even if it is the scheduled time for her to become tahor.

[23]. Shulchan Aruch 614:1; Chazon Ovadia, Yamim Nora’im, p. 313; Ohr LeTzion, vol. 4, 12:10. See Torat HaMoadim, Yamim Nora’im, p. 231, which states that this is not so common anymore. Creams that must be smeared may not be applied on Yom Kippur, similar to Shabbat.

[24]. See Yalkut Yosef, Shabbat, vol. 4, p. 79, which cites from Chayim Shaal, vol. 1, 74:56 that putting on perfume is not considered sichah. However, Torat HaMoadim, Yamim Nora’im, p. 231 states that according to most views, such as the Mishnah Berurah 614:2, putting on deodorant and perfume fall under the category of rechitzah, which is also forbidden on Yom Kippur, unless one needs to remove a bad odor. Therefore, if it is not necessary, such as if one does not smell when perspiring, then one should not put on perfume or deodorant, as at that point it would only serve the purpose of smelling pleasantly, and may be considered rechitzah for pleasure. The above halachah was also clarified by Rabbi Gideon Ben-Moshe. I also found a similar halachah cited in the name of the Chacham Ovadia Yosef in Shulchan Yosef, p. 70, 24, that preferably one should not use deodorant, but strictly speaking, it is permitted. See also Ashrei HaIsh, vol. 3, 71:9 and Piskei Teshuvot 614:1, which are stringent regarding deodorant and perfume.

[25]. Shemesh U’Magen, vol. 3, 56:2 and Ohr LeTzion, vol. 4, 12:9. See also Rivevot Ephraim 8:238, which discusses this subject.

[26] Halichot Moed, p. 258.

[27]. Shulchan Aruch 614:2. See also Chazon Ovadia, Yamim Nora’im, p. 313 and on; Yalkut Yosef, Yamim Nora’im, p. 448; and Ohr LeTzion, vol. 4, 12:3. Chazon Ovadia, p. 317 adds that one may even wear non-leather shoes that resemble leather shoes. See also Halichot Shlomo, vol. 5, 17:31 and Shalmei Moed, p. 77, which permit synthetic shoes. See also Ashrei HaIsh, vol. 3, 22:7, which permits one to wear Crocs even though they are comfortable.

[28]. However, one should not stand on a leather pillow when praying. See Rama 614:2 and Chazon Ovadia, Yamim Nora’im, p. 319.

[29]. Shulchan Aruch 614:3. See also Sdei Chemed, Yom HaKippurim 3:15, which states that if one is comfortable in his non-leather shoes, he should wear them instead of leather shoes. This is also the view of Yalkut Yosef, Yamim Nora’im, p. 710, footnote 4.

[30]. Rama 614:5; Chazon Ovadia, Yamim Nora’im, p. 320.

[31]. Chazon Ovadia, Yamim Nora’im, p. 320, 23; Shalmei Moed, p. 78; Yalkut Yosef, Yamim Nora’im, p. 710, halachah 6.

[32]. See Chacham Ovadia Yosef in Yabia Omer (new edition), vol. 2, 25:15, footnote 29; Halichot Olam, vol. 1, p. 53; Yechaveh Daat, vol. 6, p. 195; and Chazon Ovadia, Yamim Nora’im, p. 320, end of the footnote 36, who writes that he himself would recite this berachah on Yom Kippur and Tishah B’Av. See also Chazon Ovadia, Arba Taaniyot, p. 362, which discusses this at length; Yalkut Yosef, Yamim Nora’im, p. 795, footnote 2; and Halachah Berurah, vol. 3, Otzrot Yosef §11, which discusses this at length.

[33]. Shulchan Aruch 615:1; Chazon Ovadia, Yamim Nora’im, p. 325.

[34]. Shulchan Aruch 615:1. See Ben Ish Chai, Vayelech 1:15; Torat Emet §615; and Ohr LeTzion, vol. 4, 12:11, which allow one to touch his wife non-affectionately during the day if it is necessary. See also Chazon Ovadia, Yamim Nora’im, p. 325 and Taharat HaBayit, vol. 1, p. 62 and on; ibid., vol. 2, p. 137 and on; and Yalkut Yosef, Yamim Nora’im, p. 456, which add that one may be lenient when necessary in all of the harchakot, except for hugging and kissing.

[35]. See Shulchan Aruch 616:1, which states that children should not wear leather shoes. However, in Chazon Ovadia, Yamim Nora’im, p. 340, Chacham Ovadia Yosef writes that nowadays, since children are generally weaker and can get sick easily, they may even wear leather shoes if it will prevent them from getting sick. However, they should preferably wear shoes made from synthetic material. See also Yalkut Yosef, Yamim Nora’im, pages 703–706; Ohr LeTzion, vol. 4, 13:2; Minchat Shlomo, vol. 2, 35:5; and Shemesh U’Magen, vol. 3, 56:1.

[36]. Shulchan Aruch 616:2. The Rama adds that even if the child wants to fast, one should not let him. See Ohr LeTzion, vol. 4, 13:1.

[37]. Ohr LeTzion, vol. 4, 12:8.

[38]. Shulchan Aruch 616:2; Yechaveh Daat 2:72; Yabia Omer, vol. 7, 52:6; Chazon Ovadia, Yamim Nora’im, pages 330–340; Yalkut Yosef, Yamim Nora’im, p. 714; Ohr LeTzion, vol. 4, 13:1. See also Torat HaMoadim, Yamim Nora’im, p. 241, which states that one should give the child something to eat after Shacharit and not wait until after keriat haTorah. The general rule is that each child is different, and one should be cautious unless one knows without a doubt that the child can withstand fasting for longer than a few hours.

[39]. See above sources. Ben Ish Chai, Vayelech 1:12; Torat HaMoadim, Yamim Nora’im, p. 241, 3; Yalkut Yosef, Yamim Nora’im, p. 730. See also Orchot Maran, Rosh Hashanah, p. 98, who says that one does not need to ask a doctor if the child is fit to fast or not. As long as the parent feels that the child is too weak, he does not have to fast.

[40]. See Chazon Ovadia, Yamim Nora’im, p. 340, halachah 29, which adds that if one is unsure if the child will be able to fast the entire day, a doctor should be consulted about what to do. See also Torat HaMoadim, Yamim Nora’im, p. 245.

[41]. Chazon Ovadia, Yamim Nora’im, p. 340, 30. See also Ohr LeTzion, vol. 4, 13:2, at the end of the footnote, which says that it is preferable to ask a non-Jew to wash the child. Yalkut Yosef, Yamim Nora’im, p. 735 adds that one should only wash a child if he is dirty.

[42]. Shulchan Aruch 618:1. See Yechaveh Daat 1:61; Torat HaMoadim, Yamim Nora’im, p. 255; and Ohr LeTzion, vol. 4, 15:3, which state that not only is a sick person permitted to eat on Yom Kippur, he is obligated to do so. See also Tzitz Eliezer, vol. 10, 25:14, which discusses this subject at length, as well as Yabia Omer, vol. 4, C.H. §6; ibid., vol. 6, Y.D. §39; and Chazon Ovadia, Yamim Nora’im, p. 287. See also Mishnah Berurah 618:8; Kaf HaChayim §15; and Yalkut Yosef, Yamim Nora’im, pages 742–746, which add that one who eats on Yom Kippur because he is ill does not have to do teshuvah. See also Yalkut Yosef, Yamim Nora’im, p. 765 and Yabia Omer 8:52, which discuss at length that a sick person is not obligated to eat bitter- and foul-tasting food, and may eat normally.

[43]. These 30 grams are not necessarily 30 grams exactly, since the food might weigh 30 grams but its volume is more than 30 grams, and sometimes the opposite. Therefore, one should measure stringently, either by weight or volume.

[44]. See Shulchan Aruch 618:7–8. In regards to the exact measurements, see Ohr LeTzion, vol. 3, p. 27, 26–27; ibid., vol. 4, p. 113; Yechaveh Daat 6:39; Chazon Ovadia, Yamim Nora’im, p. 297; and Yalkut Yosef, Yamim Nora’im, pages 746–747.

[45] Shalmei Moed, p. 307; Halichot Moed, p. 282.

[46]. Yechaveh Daat 1:16; Chazon Ovadia, Yamim Nora’im, p. 297, footnote 17; Torat HaMoadim, Yamim Nora’im, p. 264; Yalkut Yosef, Yamim Nora’im, p. 751.

[47]. See Shevet HaLevi 10:91, which adds that it is preferable to actually eat, since eating gives one more strength than receiving nourishment through a tube. See also Chazon Ovadia, Yamim Nora’im, p. 298 and Yalkut Yosef, Yamim Nora’im, p. 753.

[48]. See Yalkut Yosef, Yamim Nora’im, p. 755. See also p. 757, where Yalkut Yosef adds that if one will become mentally ill or invalid from of his illness by fasting, then he may eat on Yom Kippur, even though the illness is not life-threatening. In all cases, however, a Halachic authority should be consulted, since sometimes it is difficult to assess if the person is truly permitted to eat.

[49]. Yechaveh Daat 6:39; Torat HaMoadim, Yamim Nora’im, p. 264.

[50]. Magen Avraham 618:10; Sdei Chemed 2:6; Mishnah Berurah 618:29; Kaf HaChayim 618:60; Yaskil Avdi, vol. 8, 20:34; Chazon Ovadia, Yamim Nora’im, p. 307; Yalkut Yosef, Yamim Nora’im, p. 758.

[51]. See Yalkut Yosef, Yamim Nora’im, p. 763, which says that if one is only eating the minimum amount in each bite, he should not recite a berachah on the netilat yadayim, especially if one will be eating less than a kezayit altogether.

[52]. Shulchan Aruch 618:10; Chazon Ovadia, Yamim Nora’im, p. 308; Torat HaMoadim, Yamim Nora’im, p. 265. See also Yalkut Yosef, Yamim Nora’im, p. 762 and Ohr LeTzion, vol. 4, 15:6, which add that if Yom Kippur is on Shabbat, one must also add Retzeh, and if one forgot, he does not have to repeat Birkat HaMazon. See also Torat HaMoadim, Yamim Nora’im, p. 270, which states that one should also mention Yom Kippur when reciting Al HaMichyah.

[53]. Torat HaMoadim, Yamim Nora’im, p. 271; Ohr LeTzion, vol. 4, 15:8; Yalkut Yosef, Yamim Nora’im, p. 659. See also Igrot Moshe, O.C. 3:91. Halichot Moed, p. 279, points out that even someone who is required to eat before he takes his medicine should ask his doctor is taking his medicine without food will cause him any damage. In most cases, one is only required to eat food before taking the medicine so that the medicine does not damage his kidney, but this might not cause any harm if it is only done once. There are also some people who need to take medication twice a day, in many cases, it will suffice to take the medication immediately before the fast begins and immediately after the fast. One should check with one’s doctor what is the minimal amount that one needs in order to ensure one’s safety.

[54]. Halichot Shlomo, p. 70.

[55]. Halichot Shlomo, p. 52.

[56]. Shulchan Aruch 617:1; Ohr LeTzion, vol. 4, 14:1–2. Halichot Shlomo, p. 80 says that even a woman who is in her ninth month of pregnancy must fast. See also Chazon Ovadia, Yamim Nora’im, p. 287 and Yalkut Yosef, Yamim Nora’im, p. 735, which add that a woman who used medical assistance to become pregnant, for whom the first few weeks of pregnancy are considered dangerous, may drink a little at a time and pray while sitting. However, when in doubt, a Halachic authority and a medical opinion should be sought. See also Tzitz Eliezer 17:20 and Teshuvot VeHanhagot 2:292.

Also, a woman who is nursing a child who will not accept any other type of nourishment may eat small amounts of food so that her baby will have milk to drink. See Chazon Ovadia, p. 287, in the footnotes. See also Kaf HaChayim 617:2 and Halichot Shlomo, p. 82. In any case, a woman should try to drink and eat enough on erev Yom Kippur to produce enough milk that will last throughout Yom Kippur.

[57] See Halichot Moed, p. 287.

[58]. Halichot Shlomo, p. 52; Ashrei HaIsh, vol. 3, p. 132. If possible, one should wake up early, pray at netz, and come home after the Amidah before the children awaken.

[59]. Yabia Omer 7:53; Chazon Ovadia, Yamim Nora’im, p. 290; Torat HaMoadim, Yamim Nora’im, pages 251–254; Yalkut Yosef, Yamim Nora’im, p. 736; Ohr LeTzion, vol. 4, 14:3. See also Chazon Ovadia, p. 294, which adds that the three- and seven-day periods begin from the time that the woman gives birth and not from the time she begins bleeding or feeling contractions.

[60]. Biur Halachah, 617 “Yoledet”; Sdei Chemed, Yom HaKippurim 3:1; Kaf HaChayim 330:2; Ohr LeTzion, vol. 4, 14:3, end of footnote 3; Chazon Ovadia, Yamim Nora’im, p. 294; Yalkut Yosef, Yamim Nora’im, p. 738.

[61]. Chazon Ovadia, Yamim Nora’im, p. 295.

[62]. Maamar Mordechai 617:3; Moed LeChol Chai 18:11; Sdei Chemed, Yom HaKippurim 3:2. See also Chazon Ovadia, Yamim Nora’im, p. 291, in the footnotes at the top of the page; Yalkut Yosef, Yamim Nora’im, p. 740; and Shalmei Moed, p. 67, which state that one should not just give her water, but even drinks that are filling, such as milk and grape juice.

[63]. Shulchan Aruch 617:2–3 and Chazon Ovadia, Yamim Nora’im, p. 296; Yalkut Yosef, Yamim Nora’im, p. 741; Ohr LeTzion, vol 4, 14:1, in the footnote; Torat HaMoadim, Yamim Nora’im, p. 247.

[64]. Chazon Ovadia, Yamim Nora’im, p. 296, in the footnotes; Yalkut Yosef, Yamim Nora’im, p. 741.

[65] See Halichot Moed, p. 294.