Halacha According to the Sephardic Practice: Yom Kippur Tefillot

Yom Kippur Night

Kol Nidrei

1. It is customary to don a tallit before Kol Nidrei. If it is still daytime, one should recite a berachah when donning the tallit.[1]
2. It is preferable to recite Kol Nidrei before shkiyah. If one sees that most of the congregation has not yet arrived, it is better to wait for them to come rather than recite Kol Nidrei before shkiyah.[2]
3. Before Kol Nidrei, many congregations have a custom to sell the kibbud of petichat hahechal and other honors that pertain to the tefillot of Yom Kippur. This custom is certainly permitted, and one should try to buy these honors, even if they are expensive, especially if the money will go to people who study Torah.[3]
4. Some people have the custom to take out only one sefer Torah for Kol Kidrei. Some communities take out three sifrei Torah, some take out seven or ten, and others take out all of the sifrei Torah that they have.[4] One can still recite Kol Nidrei even if there are no sifrei Torah[5]
5. One should not use a sefer Torah that is pasul for Kol Nidrei.[6]
6. The one who holds the sefer Torah of Kol Nidrei merits forgiveness for several sins.[7]
7. One should put both hands on the sefer Torah and kiss it when it passes by after reciting Kol Nidrei. There are several Kabbalistic reasons for doing so.[8]
8. Before Kol Nidrei, one should verbally express regret for any sins that he did. This can also be accomplished by reciting the piyyut of Lecha Eli.[9]
9. Each person should recite Kol Nidrei along with the chazzan.[10]
10. Some congregations have the custom that the rabbi recites the berachah of Shehecheyanu for the congregation. In such a case, one should not answer baruch Hu u’baruch Shemo when listening to the berachah. However, some congregations have the custom that everyone present recites his own Shehecheyanu because the one reciting it out loud may not know to have the congregation in mind when reciting the berachah.[11]

Crying

11. On Yom Kippur, one should try to cry while praying. If one cannot bring himself to cry, he should try to pray with a tone of crying and anguish.[12]

Kabbalat Shabbat

12. When Yom Kippur is on Shabbat, the regular Kabbalat Shabbat is skipped, and only Mizmor shir leyom haShabbat is recited.[13]
13. Even when Yom Kippur is on Shabbat, VeHu Rachum is recited.[14]
14. If Yom Kippur is on Shabbat, one should have in mind that he is also fulfilling his obligation of reciting Kiddush when reciting Mekadesh HaShabbat while praying the Amidah. [15]

Baruch Shem Kevod

15. During keriat Shema, the verse Baruch Shem kevod malchuto le’olam va’ed is recited out loud.[16]

People standing next to the chazzan

16. It is customary for two people stand next to the chazzan when Selichot are recited during the tefillot throughout Yom Kippur.[17]

After the prayers

17. After completing the prayers on Yom Kippur night, one should try to recite Tehillim until going to sleep.[18]
18. It is praiseworthy to learn the Mishnayot of Masechet Yoma.[19]
19. One should not remain awake too late since it is better to have strength for praying rather than stay up learning.[20]
20. Keriat Shema Al HaMittah is recited as usual, but one skips tachanun since one already recited tachanun when praying Arvit.[21]

Shacharit

21. One should not wake up too early since he might not be able to concentrate during the tefillah.[22]
22. The chazzan should try to minimize the amount of singing when praying Shacharit so that Mussaf should be prayed before the seventh hour of the day.[23]
23. During the chazarat hashatz, the chazzan recites the vidduy According to Sephardic custom, there is no obligation to recite the vidduy along with the chazzan, but if one does, he is obligated to stand while doing so.[24]
24. The kohanim should remove their shoes before reciting Birkat Kohanim even though they are not wearing leather shoes.[25]
25. After Chazarat HaShatz, Avinu Malkenu is recited, even when Yom Kippur is on Shabbat.[26]

Keriat HaTorah

26. One who is sick and must eat on Yom Kippur may still receive an aliyah.[27]
27. Even though it is permissible to add extra aliyot, it preferable to refrain from doing so, in order to save time and pray Mussaf before the seventh hour.[28]
28. If there is a brit milah on Yom Kippur, it should be performed after keriat haTorah and before Mussaf.[29]

Mussaf

29. During the chazarah of Mussaf, there is a custom to kneel on the floor and bow when reciting shehayu korim u’mishtachavim… One may not kneel and bow on a stone floor, and should place a carpet, towel, or even one’s tallit between one’s knees and face and the floor when bowing.[30]
30. If one finishes praying Mussaf and needs to sit to rest, he may do so even if there is someone praying behind him, especially if the person praying behind him is covering his face with his tallit. Similarly, one may take three steps back to the side if there is someone praying directly behind him, so that he may recite oseh hashalom and sit down.[31]
31. If there is time, after completing Mussaf, one should learn until Minchah. It is especially praiseworthy to learn about the Tanna Rabbi Akiva, who was killed on Yom Kippur, and also read the prophesy of Yechezkel (chapters 40-43) about the third Bet HaMikdash.[32]

Minchah

32. If one begins praying Minchah more than half an hour after praying Mussaf, he should recite a berachah when putting on his tallit if he removed it after praying Mussaf.[33]
33. While many Sephardim have the custom to recite Tzidkatecha when Yom Kippur is on Shabbat, some have the custom to omit it.[34]
34. Even though a kohen should preferably not read haftarat Yonah, if he already bought the aliyah or if there is no one else able to read it, he may read it as long as the gabbai specifies that he is called to the Torah even though he is a kohen.[35]
35. One may recite Kaddish after reading the haftarah in Minchah.[36]
36. Kohanim do not recite Birkat Kohanim during Minchah. If a kohen accidentally went up to recite Birkat Kohanim, he should not step down, and should recite it. However, all the other kohanim present should leave during its recitation.[37]
37. If there is only a minimal amount of time remaining before shkiyah and it is possible that the minyan will be unable to pray Ne’ilah at its proper time, then the minyan may skip Avinu Malkenu during Minchah in order to save time.[38]

Ne’ilah

38. The time to pray Ne’ilah is about half an hour before shkiyah, not before then. Therefore, the chazzan should try to recite the Chazarat HaShatz a little faster than usual so that Birkat Kohanim may be recited before shkiyah. If the chazzan was unable to reach Birkat Kohanim until after shkiyah, it may be recited throughout ben hashmashot. However, Birkat Kohanim should not be recited after ben hashmashot.[39]
39. It is customary to open the aron kodesh during Ne’ilah.[40]
40. After Ne’ilah, Selichot should be extended for about twenty minutes after shkiyah so that one may blow the shofar and the people will not go home and eat before the fast has ended.[41]
41. If one accidentally recited katvenu instead of chatmenu, he does not have to go back.[42]
42. If one did not pray Ne’ilah, he may not pray Arvit twice to make up for the missing Ne’ilah.[43]
43. When Ne’ilah is completed, it is customary to blow the shofar. Some congregations have the custom only to blow תשר”ת, and some have the custom to blow תשר”ת, תש”ת, תר”ת. At the end of Kaddish, a teruah gedolah is blown.[44]

Motzaei Yom Kippur

44. Before praying Arvit, some people have the custom to remove their tallit, and some have the custom to wear it without it covering their heads.[45]
45. Arvit should be prayed slowly and patiently so that it should not appear as if one just wants to end the fast.[46]
46. If one accidentally recited haMelech haKadosh, he should go back and repeat Shemoneh Esrei with a stipulation that if he is obligated to pray, he is fulfilling his obligation, and if he is not obligated, then his prayer should be a tefillah nedavah.[47]
47. During Arvit, one must add Ata Chonantanu in the berachah of Chonen HaDaat.[48]
48. After Yom Kippur, it is a mitzvah to wait a few extra minutes in order to add to the fast.[49] Preferably, one should wait seventy-two minutes after shkiyah in accordance with the opinion of Rabbenu Tam. However, a woman who is pregnant or nursing or an ill person does not need to be stringent, and may eat even a minute after twenty minutes after shkiyah.[50]
49. Even if one has not yet recited Havdalah, he may drink water if he is thirsty.[51]
50. One does not recite the blessing on besamim during Havdalah on motzaei Yom Kippur.[52] However, if one can, he should smell besamim after reciting Havdalah.[53]
51. One may only recite the berachah on a fire if it was burning throughout Yom Kippur, and not on a fire that was lit on motzaei Yom Kippur.[54] However, if Yom Kippur is on Shabbat, one may recite a berachah on a fire that was lit on motzaei Yom Kippur.[55]
52. A woman may recite Havdalah so that she may eat even if her husband is still praying Arvit.[56]
53. Some people have the custom to recite Birkat HaLevanah before Yom Kippur, and some have the custom to recite it afterward. Each congregation should follow its custom.[57]
54. On motzaei Yom Kippur, one should eat and rejoice, since it is like a Yom Tov.[58]
55. From the day after Yom Kippur until the second of Cheshvan, Tachanun is omitted.[59]
56. On the day after Yom Kippur, one should be particular to rise early for Shacharit.[60]

[1]. The Radvaz 4:244 explains that the reason for donning a tallit is to add to the feeling of awe and respect for Yom Kippur. This custom is also brought in the Bet Yosef, siman 18. See also Chazon Ovadia, Yamim Nora’im, p. 261 and Ohr LeTzion, vol. 4, 16:1, which state that if one dons the tallit during the day, he should recite a berachah. This is unlike the opinion of Rabbi Chayim Palagi in Moed LeChol Chai 17:3 and Ruach Chayim 18:1, who writes that one may not recite a blessing on the tallit even when donning it during the day. See also Yabia Omer, vol. 10, 54:1; Torat HaMoadim, Yamim Nora’im, p. 273; and Yalkut Yosef, Yamim Nora’im, p. 770 for further insight. See also Chazon Ovadia, Yamim Nora’im, p. 262, the end of footnote 1 and Yalkut Yosef, Yamim Nora’im, p. 771, which add that one may even recite a berachah on the tallit if one puts it on during ben hashmashot.

[2] Moed LeChol Chai 19:12; Kadosh BeTzion, p. 219.

[3]. See Shaar HaKavanot 100a, which says in the name of the Arizal that one should especially try to buy the kibbud of holding the first sefer Torah during Kol Nidrei, as it is a special tikkun for the sin of spilling seed. See also Chazon Ovadia, Yamim Nora’im, p. 265. Ohr LeTzion, vol. 4, 16:4 stresses that even though buying the kibbud is certainly praiseworthy, one should realize that it is only a tikkun, and if one has money to spend for merely a tikkun, then he should also use his money for actual mitzvot, which are certainly more important.

[4] See Kadosh BeTzion, p. 197.

[5] Yalkut Yosef, Yamim Nora’im, p. 782.

[6] Moed LeChol Chai 19:14; Kaf HaChayim 619:14.

[7] See Kadosh BeTzion, p. 201 who brings several segulot that are stated about holding the sefer Torah of Kol Nidrei, including forgiveness for the sins of zera levatalah, and not keeping one’s nedarim and shavuot. It is also a segulah to be granted to understand the Torah properly.

[8] See Kadosh BeTzion, p. 227.

[9] This is in order to satisfy the opinion of the Ramban who says that one must recite vidduy right before Yom Kippur begins. See also Melechet Shlomo, Amar, p. 232.

[10] Mishnah Berurah 619:2.

[11]. Moed LeChol Chai 19:15 states that everyone should recite his own berachah. However, Ben Ish Chai, Vayelech 1:11 and Kaf HaChayim 619:21 state that either the chazzan or the one holding the sefer Torah should recite the Shehecheyanu for the congregation. However, it seems that this ruling depends on whether the one reciting the Shehecheyanu understands that he must have the congregation in mind; if it appears that he does not, then one should recite his own berachah. See also Chazon Ovadia, Yamim Nora’im, p. 266; Torat HaMoadim, Yamim Nora’im, p. 283; Yalkut Yosef, Yamim Nora’im, p. 782; and Ohr LeTzion, vol. 4, 16:3. Similarly, one who cannot hear the chazzan may recite the berachah on his own.

[12]. Moreh BaEtzba §271; Ben Ish Chai, Vayelech 1:18; Chazon Ovadia, Yamim Nora’im, p. 274; Yalkut Yosef, Yamim Nora’im, p. 783.

[13]. Chazon Ovadia, Yamim Nora’im, p. 267. See also Halachah Berurah, vol. 15, p. 152 who states that originally the custom of Chacham Ovadia Yosef was to recite Mizmor LeDavid, Lecha Dodi, Mizmor shir leyom haShabbat, Hashem Malach and only afterward recite Lecha E-li teshukati. However, at the end of his life he would only recite Mizmor shir leyom HaShabbat and Hashem Malach. See also Kadosh BeTzion, p. 182.

[14]. See Chazon Ovadia, Yamim Nora’im, p. 269; Halichot Olam, vol. 2, p. 261; and Yechaveh Daat 5:45, which is unlike Ben Ish Chai, Vayelech 1:11 & Pekudei 1:1 and Kaf HaChayim 619:24.

[15]. Chazon Ovadia, Yamim Nora’im, p. 270, in the name of Zichron Yehudah 2:223 and Har Tzvi, vol. 1, O.C. §155. See Halichot Shlomo, p. 54.

[16]. Tur and Shulchan Aruch 619:2. See also Kaf HaChayim 619:35, which states that only the chazzan recites it out loud; however, Moed LeChol Chai 19:18 implies that everyone may recite it out loud. See also Chazon Ovadia, Yamim Nora’im, p. 270, in the footnotes, which adds that even women may recite baruch Shem out loud. Furthermore, when doing so, one should pause between the words baruch and Shem. See also Yalkut Yosef, Yamim Nora’im, pages 785-787.

[17]. Shulchan Aruch 619:4; Kaf HaChayim 619:43.

[18]. Moreh BaEtzba §274 and Moed LeChol Chai 17:15.

[19] Chemdat Yamim; Kadosh BeTzion ,p. 297. Yalkut Yosef, Yamim Nora’im, p. 793 states that one should try to learn Torah after the prayers are over, since every second of learning Torah on Yom Kippur is an even greater merit than during the rest of the year.

[20] Mishnah Berurah 619:14.

[21] Kadosh BeTzion, p. 300, in the name of Rabbi Salman Mutzafi.

[22]. See Moed LeChol Chai 17:11.

[23]. Shulchan Aruch 620:1. See also Ohr LeTzion, vol. 4, 17:2, which states that if one realizes that his minyan is taking too long, he should join another minyan to pray Mussaf at its proper time.

[24] Halichot Moed, p. 274.

[25]. Chazon Ovadia, Yamim Nora’im, p. 345; Yalkut Yosef, Yamim Nora’im, p. 807; Torat HaMoadim, Yamim Nora’im, p. 299. See Yechaveh Daat 2:13 regarding the custom for the kohanim to remove their shoes.

[26]. Shulchan Aruch 622:3; Yechaveh Daat 1:54; Chazon Ovadia, Yamim Nora’im, p. 346; Ohr LeTzion, vol. 4, 18:1.

[27]. See Chazon Ovadia, Yamim Nora’im, p. 349, which explains that one who is not fasting may receive an aliyah to the Torah since the portion of keriat haTorah for Yom Kippur is for the honor of the day and not for the fast itself, unlike other fast days. Furthermore, since most sick people are eating less than the amount of Halachic “eating,” and they are observing all the other prohibitions of Yom Kippur, they are considered as if they are fasting in this regard. See also Ohr LeTzion, vol. 4, 17:1, which says that someone who is not fasting should not receive an aliyah to the Torah during Minchah unless Yom Kippur is on Shabbat.

[28]. Moed LeChol Chai 19:71; Yabia Omer 9:27; Chazon Ovadia, Yamim Nora’im, p. 346; Yalkut Yosef, Yamim Nora’im, p. 823; Ohr LeTzion, vol. 4, 17:2.

[29]. The Shulchan Aruch 621:2 says that it should be performed before reciting Ashrei. See also Kaf HaChayim 621:11 and Torat HaMoadim, Yamim Nora’im, p. 302. However, if one sees that he will not be able to pray Mussaf before the seventh hour, then the brit milah should be performed after Mussaf. See also Teshuvot HaRishon LeTzion, vol. 2, Y.D. §13.

[30]. Moed LeChol Chai 19:80; Chazon Ovadia, Yamim Nora’im, p. 353; Yalkut Yosef, Yamim Nora’im, p. 826.

[31]. See Yalkut Yosef, Yamim Nora’im, p. 828, which explains that it is permitted since it is clear that one is sitting because he is tired from the fast, and not out of disrespect to Hashem.

[32] See Lashon Chachamim 1:25; Kadosh BeTzion, p. 386.

[33]. Yalkut Yosef, Yamim Nora’im, p. 834.

[34]. Shulchan Aruch and Rama 622:3. See also Kaf HaChayim 622:24, Ohr LeTzion, vol. 4, 18:1, and Kadosh BeTzion, p. 411, for the varying Sephardic customs.

[35]. Chazon Ovadia, Yamim Nora’im, p. 360; Yalkut Yosef, Yamim Nora’im, p. 839; Torat HaMoadim, Yamim Nora’im, p. 311. See also Ohr LeTzion, vol. 4, 18:4, end of the footnote and ibid., vol. 3, 29:24.

[36]. See Mishnah Berurah 622:8; Kaf HaChayim 622:12; and Ohr LeTzion, vol. 3, 29:23, which state that Kaddish should be omitted. However, Chazon Ovadia, Yamim Nora’im, p. 328 states that Kaddish should be recited. See also Teshuvot HaRishon LeTzion 1:53.

[37]. Shulchan Aruch 622:4. See Chazon Ovadia, Yamim Nora’im, p. 360.

[38]. Magen Avraham 622:2; Shulchan Aruch HaRav 622:5; Mishnah Berurah 622:13.

[39]. Shulchan Aruch 623:2. See Yechaveh Daat 6:40; Yalkut Yosef, Yamim Nora’im, p. 843; Ohr LeTzion, vol. 4, 19:1–2; and ibid., vol. 3, p. 83.

[40]. Darkei Moshe 623:1; Mishnah Berurah 623:7; Chazon Ovadia, Yamim Nora’im, p. 369.

[41]. Yabia Omer 7:41 & 10:31; Chazon Ovadia, Yamim Nora’im, p. 376; Yalkut Yosef, Yamim Nora’im, p. 866. See Tefillah LeMoshe 2:31.

[42]. Chazon Ovadia, Yamim Nora’im, p. 369; Shevet HaLevi 4:54; Ashrei HaIsh, vol. 3, p. 134.

[43]. See Ohr LeTzion, vol. 1, siman 40, which states that one may recite tashlumin during Arvit (with a stipulation that it is a tefillah nedavah.) However, Chacham Ovadia writes in Chazon Ovadia, Yamim Nora’im, p. 370 and Yabia Omer 7:54 that one cannot recite tashlumin for Ne’ilah. See also Yalkut Yosef, Yamim Nora’im, p. 870.

[44]. Shulchan Aruch 623:6. See also Kaf HaChayim 623:31 and Chazon Ovadia, Yamim Nora’im, p. 373. Some Ashkenazim only blow a tekiyah gedolah. One who is praying in an Ashkenaz minyan does not need to hear the shofar again like his custom since this is not an obligation. Kadosh BeTzion, p. 436, brings many reasons for this custom.

[45]. Ohr LeTzion, vol. 4, 19:2, second-last paragraph in the footnote. See Orchot Maran, vol. 1, p. 60, which says that Chacham Ovadia Yosef was particular to remove his tallit immediately after Ne’ilah, before praying Arvit. This is also the view of Birkei Yosef 18:1 and Kaf HaChayim 18:15. See also Ish Matzliach, vol. 1, O.C. §15, p. 58.

[46]. Moreh BaEtzba §282 and Moed LeChol Chai 19:106. However, the chazzan should not pray slower than necessary, so as to avoid causing pain to those who are fasting. See also Chazon Ovadia, Yamim Nora’im, p. 376.

[47]. Chazon Ovadia, Yamim Nora’im, p. 377. Yalkut Yosef, Yamim Nora’im, pp. 873–874, in footnote 2 states that if one realizes in the middle of praying that he said haMelech haKadosh or haMelech haMishpat (not within toch kedei dibbur), he should still finish the Amidah, and pray again with a stipulation that it is a tefillah nedavah.

[48]. Shulchan Aruch 624:1.

[49]. Shulchan Aruch 624:2.

[50]. Chazon Ovadia, Yamim Nora’im, p. 388; Torat HaMoadim, Yamim Nora’im, p. 334. See also Ohr LeTzion, vol. 4, 20:2, which states that sick people should wait thirty minutes before eating.

[51]. See Chazon Ovadia, Yamim Nora’im, p. 388, footnote 7, in the name of Shoel U’Meshiv, Telitaah 1:129. See also Ohr LeTzion, vol. 2, 22:7, in the footnotes and ibid., vol. 4, 20:3. This is unlike Sdei Chemed 4:2. Yalkut Yosef, Yamim Nora’im, p. 882 adds that one may drink even before Arvit, provided that the fast is over and he recites Baruch HaMavdil ben Kodesh LeChol.

[52]. Shulchan Aruch 624:3. This is also true when Yom Kippur is on Shabbat.

[53]. Moed LeChol Chai 19:109; Rav Pe’alim 3:38; Sdei Chemed, Yom Kippurim 4:7; Kaf HaChayim 624:9; Chazon Ovadia, Yamim Nora’im, p. 384, 6; Ohr LeTzion, vol. 4, 20:6.

[54]. Shulchan Aruch 624:4–5. One may also light a candle from a Jew’s fire that has been burning from before Yom Kippur, but not from a non-Jew’s fire. See also Chazon Ovadia, Yamim Nora’im, p. 378 and on, which discusses this topic at length. Chazon Ovadia also states that one may not recite the berachah on fire on an electric light, even if it was lit the whole Yom Kippur.

[55]. Chazon Ovadia, Yamim Nora’im, p. 383. This is unlike the view of Ohr LeTzion, vol. 4, 20:4, which says that one may not recite the berachah on a fire that was only lit on motzaei Shabbat.

[56]. Ben Ish Chai, Vayetze 1:22; Chazon Ovadia, Yamim Nora’im, p. 387.

[57]. See Rama 602:1, 426:2, which states that the custom is to recite Birkat HaLevanah after Yom Kippur. See also Moed LeChol Chai 15:50 and Moreh BaEtzba §283. However, Elya Rabba 602:7; Maaseh Rav §155; Sdei Chemed, Yom Kippur 1:1; and Shalmei Moed, p. 85 state that one should recite Birkat HaLevanah before Yom Kippur since the merit of reciting Birkat HaLevanah should help one in the judgment of Yom Kippur. This is also the view of Ohr LeTzion, vol. 4, 6:10, which adds that by reciting Birkat HaLevanah before Yom Kippur, one will be able to recite it when he is not fasting and is wearing leather shoes. Furthermore, one will not keep his family waiting after the fast without eating. See also Chazon Ovadia, Yamim Nora’im, p. 394 and Torat HaMoadim, Yamim Nora’im, p. 340, which cite Kovetz Kol Sinai, which states that each congregation should follow its custom. See also Yalkut Yosef, Yamim Nora’im, p. 884.

One who will be reciting Birkat HaLevanah on motzaei Yom Kippur does not have to eat before reciting it. However, one who is able to eat first and still recite Birkat HaLevanah with the rest of the congregation should do so, as that will help him concentrate better on the berachah. See Mishnah Berurah 426:11.

[58]. Rama 624:5; Ohr LeTzion, vol. 4, 20:7; Yalkut Yosef, Yamim Nora’im, pp. 885–886.

[59]. Chazon Ovadia, Yamim Nora’im, p. 294; Yalkut Yosef, Yamim Nora’im, pp. 888–889.

[60]. Magen Avraham 624:7; Shulchan Aruch HaRav 624:14.