## Kitzur Shulchan Arukh Siman 133

###### Kitzur Shulchan Arukh 133:1
[Kitzur Shulchan Arukh 133:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:1)

יוֹם הַכִּפּוּרִים, אָסוּר בַּאֲכִילָה וּבִשְׁתִיָה, בִּרְחִיצָה, בְּסִיכָה, בִּנְעִילַת הַסַּנְדָּל, וּבְתַשְׁמִישׁ הַמִּטָה. וְאָסוּר בְּכָל מְלָאכָה וְטִלְטוּל, כְּמוֹ בַּשַׁבָּת. וְכֵיוָן שֶׁצְּרִיכִין לְהוֹסִיף מֵחֹל עַל הַקֹּדֶשׁ, לָכֵן אֲסוּרִים בְּכָל אֵלּוּ מִבְּעוֹד יוֹם אֵיזֶה זְמָן קֹדֶם בֵּין הַשְׁמָשּׁוֹת, וְכֵן בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים זְמַן מֻעָט לְאַחַר צֵאת הַכּוֹכָבִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On *Yom Kippur* it is forbidden to eat, to drink, to wash, to anoint, to wear shoes, and to have marital relations. It is forbidden to do any work or to carry, just as on Shabbos. Since it is necessary to add from the secular to the sacred, all of the above are forbidden [on *erev Yom Kippur*] while it is still day, beginning a short time before twilight; and at the end of *Yom Kippur*, until a short time after the stars appear.


###### Kitzur Shulchan Arukh 133:2
[Kitzur Shulchan Arukh 133:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:2)

לִגַּע בָּאֳכָלִין וּמַשְׁקִין כְּשֶצְּרִיכִין לָתֵת לִקְטַנִּים, יֵש מַתִּירִין, וְיֵש מַחְמִירִין. וְאִם אֶפְשָׁר, יֵשׁ לִזָּהֵר (תריא תריב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Some authorities permit touching food or drink when it is necessary to feed the children, while others forbid it. If possible, you should be careful¹ it is not necessary to be stringent even if the child is able to take the food by himself. (*Mishnah Berurah* 612:32) [not to touch any food].

footnotes:
¹ According to Mishnah Berurah


###### Kitzur Shulchan Arukh 133:3
[Kitzur Shulchan Arukh 133:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:3)

אִסּוּר רְחִיצָה, עַיֵן סִימָן קכד סָעִיף ז, ח, ט. וְגַם בְּיוֹם הַכִּפּוּרִים אֵינוֹ אָסוּר רַק בִּרְחִצָה שֶׁל תַּעֲנוּג (וְעַיֵּן עוֹד בְּסִימָן קנט). וְצָרִיךְ לִזָּהֵר מְאֹד שֶׁלֹּא יִרְחַץ יוֹתֵר מִמַּה שֶׁמֻּכְרָח לוֹ. וְלִתְפִלַּת נְעִילָה וּמִנְחָה וּמַעֲרִיב, כֵּיוָן שֶׁעוֹמֵד כָּל הַיוֹם בְּבֵית הַכְנֶסֶת וְעוֹסֵק בִּתְפִלּוֹת וּפִיוּטִים, הֲרֵי הוּא מְשַׁמֵּר יָדָיו, וְלֹא יִרְחָצֵם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
For the prohibition of washing, see chapter 124, paragraphs 7, 8 and 9. On *Yom Kippur* only washing for pleasure is forbidden (see also chapter 159). You should be very careful not to wash more than actually necessary. Since you spend the entire day in the synagogue engaged in prayer and hymns, you have probably kept your hands clean, and should not wash them for the *Ne'ilah, Minchah* and *Maariv* services.² 613:4,6)

footnotes:
² You are required to wash your hands (up to the knuckle) after using the bathroom to urinate or to move the bowels. Similarly if you touch any part of your body that perspires, you must wash your hands. (Mishnah Berurah


###### Kitzur Shulchan Arukh 133:4
[Kitzur Shulchan Arukh 133:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:4)

הַכֹּהֲנִים שֶׁעוֹלִים לַדּוּכָן, כֵּיוָן שֶׁלַּדּוכָן צְרִיכִין נְטִילַת יָדַיִם עַד הַזְּרוֹעַ, וְאִם לֹא נָטְלוּ יְדֵיהֶם בְּשַׁחֲרִית רַק הָאֶצְבָּעוֹת, אַף שֶׁבֵּרְכוּ אָז עַל נְטִילַת יָדָיִם, מִכָּל מָקוֹם כֵּיוָן שֶׁהַנְּטִילָה הַהִיא לֹא הוֹעִילָה לָהֶם לַדּוּכָן, אִם כֵּן כְּשֶׁנּוֹטְלִין עַתָּה עַד הַזְּרוֹעַ, צְרִיכִין לְבָרֵךְ שֵׁנִית עַל נְטִילַת יָדָיִם. וְטוֹב יוֹתֵר, שֶיִטְּלוּ יְדֵיהֶם גַּם בְּשַׁחֲרִית עַד הַזְּרוֹעַ, וְלֹא יִצְטָרְכוּ עַתָּה לְבָרֵךְ שֵׁנִית.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The *kohanim* who go up to bless the people, for *Birkas Kohanim* must wash their hands up to their wrists. If they did not wash their entire hands in the morning, but only their fingers, even though they said the berachah *Al netilas yadayim*, nevertheless, since this washing is not valid for *Birkas Kohanim*, they must wash their hands this time up to the wrists, and repeat the berachah *Al netilas yadayim*.³, the *Kohanim* need never say the berachah on washing their hands [and certainly on *Yom Kippur* they should not say it]. (*Mishnah Berurah* 128:24) It is best that they should wash their hands in the morning up to the wrists, so they will not need to repeat the berachah.

footnotes:
³ According to Eliyohu Rabbah


###### Kitzur Shulchan Arukh 133:5
[Kitzur Shulchan Arukh 133:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:5)

הַחוֹלֶה, אֲפִלּו אֵין בּוֹ סַכָּנָה, רוּחֵץ כְּדַרְכּוֹ. כַּלָּה בְּתוֹךְ שְׁלֹשִׁים יוֹם מִשֶּנִּשְּׂאָה, רוֹחֶצֶת פָּנֶיהָ, כְּדֵי שֶׁלֹּא תִתְגַּנֶּה עַל בַּעְלָהּ (תריג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A sick person, even one whose condition is not critical, may wash in the usual manner. A bride, within thirty days of her wedding day, may wash her face so that she should not look unattractive to her husband.⁴ this does not apply in our times, since the entire day is spent in the synagogue and her husband will not have the opportunity of seeing her. (*Mishnah Berurah* 613:26)

footnotes:
⁴ According to Chayei Adam


###### Kitzur Shulchan Arukh 133:6
[Kitzur Shulchan Arukh 133:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:6)

הָרוֹאֶה, חַס וְשָׁלוֹם, קְרִי בְּיוּם הַכִּפּוּרִים, אִם לַח הוּא, מְקַנְּחוֹ בְּמַפָּה. וְאִם כְּבָר נִתְיַבֵּשׁ, רוֹחֵץ מְקוֹמוֹת הַמְלֻכְלָכִים לְבַד, דְּדִינוֹ כְצוֹאָה. וְלֹא יִרְחַץ בְבֶגֶד, שֶׁלֹא יָבוֹא לִידֵי סְחִיטָה. וְאָסוּר לִטְבֹּל, אַף עַל פִּי שֶׁהוּא רָגִיל לִטְבֹּל בִּשְׁאָר יְמוֹת הַשָּׁנָה. וִיגַלֶּה צַעְרוֹ לְתַלְמִיד חָכָם מַה שֶׁאֵרַע לוֹ בַּיוֹם הַקָּדוֹשׁ וְהַנּוֹרָא, וְהוּא יוֹרֵהוּ מַה לַּעֲשׂוֹת, שֶׁיִתְכַּפֶּר לוֹ וְיַאֲרִיךְ יָמִים. (עַיֵּן בקרבן נתנאל שעל הרא"ש פרק יום הכפורים סִימָן כא, ובספר עבודת הקודש החדש קונטרס יוסף בסדר סִימָן א, וְעַיֵּן בהגהות הגאון מורנו הרב ברוך פרנקל זצ"ל לאוֹרַח חַיִּים סִימָן תרטו)

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If someone has a nocturnal emission, God forbid, on *Yom Kippur*, if it is still moist, he should wipe it off with a cloth. If it has dried, he should wash only the soiled areas, for *Halachah* considers it as excrement. It should not be washed with a garment, so that he should not squeeze the garment by mistake. He is forbidden to immerse in a *mikvah*, even though he regularly immerses himself on the other days of the year. He should reveal his anguish to a Torah scholar and tell him what happened to him on this holy and awe-inspiring day, and he will instruct him what to do in order to be forgiven and live long.


###### Kitzur Shulchan Arukh 133:7
[Kitzur Shulchan Arukh 133:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:7)

סִיכָה, אֲסוּרָה, אֲפִלּוּ בִּשְׁבִיל לְהַעֲבִיר הַזֻּהֲמָה, וַאֲפִלּוּ עַל מִקְצָת גּוּפוֹ. אַךְ חוֹלֶה, אֲפִלּוּ אֵין בּוֹ סַכָּנָה, סָךְ כְּדַרְכּוֹ. וּמִי שֶׁיֶשׁ בּוֹ חֲטָטִים, בִּמְדִינוֹתֵינוּ שֶׁאֵין נוֹהֲגִין הַבְּרִיאִים לָסוּךְ בַּחֹל, אָסוּר לוֹ לָסוּךְ, מִשּׁוּם דְּמוּכָח שֶׁהִיא מִשּׁוּם רְפוּאָה (כֵּן כָּתוּב בְּדֶרֶךְ הַחַיִּים), וְעַיֵּן לְעֵיל סִימָן צא.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Anointing is forbidden, even if only to remove dirt. Even to anoint only part of the body is forbidden. But a sick person, even if his condition is not critical, may anoint himself in the usual manner. In our regions, where people in normal health do not usually anoint themselves on weekdays, a person who has pimples is forbidden to anoint himself, because it is obvious he is doing it as a cure.


###### Kitzur Shulchan Arukh 133:8
[Kitzur Shulchan Arukh 133:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:8)

נְעִילַת הַסַּנְדָּל, יֵשׁ אוֹסְרִין אֲפִלּוּ בְּסַנְדָּל שֶל עֵץ שֶׁאֵינוֹ חָפוּי בְּעוֹר. אֲבָל שֶׁל גֶּמִי אוֹ קַשׁ אוֹ בֶגֶד, מֻתָּר. וְיֵשׁ לְהַחְמִיר בִּנְעִילַת הַסַּנְדָּל אֲפִלוּ בִּמְקוֹם רֶפֶשׁ וְטִיט וּגְשָׁמִים. וַאֲפִלּוּ הוֹלֵךְ בֵּין הַגּוֹיִם, אָסוּר. וְאִם הוּא מִצְטַעֵר הַרְבֵּה לֵילֵךְ בִּמְקוֹם רֶפֶשׁ וְטִיט וּגְשָׁמִים בְּלִי סַנְדָּל, יִנְעֹל סַנְדָּלִים שֶׁהֵם בְּלִי עָקֵב, אוֹ מִנְעָלִים שֶׁהֵם עִם עָקֵב אֶלָּא יַחֲלִיפֵם שֶׁל שְׂמֹאל לְיָמִין וְשֶׁל יָמִין לִשְׂמֹאל אִם יֵשׁ חִלּוּק בֵּינֵיהֶם, וְלִפְנֵי פֶתַח בֵּית הַכְּנֶסֶת יַחֲלֹץ אוֹתָם וְיַצְנִיעֵם. וְיִזָּהֵר שֶׁלֹּא לִגַּע בָּהֶם לֹא בִנְעִילָה וְלֹא בַחֲלִיצָה, שֶׁלֹּא יִצְטָרֵךְ לִרְחוֹץ יָדָיו.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Some authorities forbid wearing even shoes made of wood that are not covered with leather; but shoes made of reed grass, or straw or cloth are permitted. You should be stringent and not wear shoes even when walking through mud and clay or in the rain. Even if you have to walk among non-Jews⁵ it is forbidden to wear shoes. But if it is very painful for you to walk through mud and clay, or in the rain without shoes, you may wear shoes without heels, and if they have heels, you should change them around, putting the left shoe on the right foot⁶ 614: *Shaarei Tzion* 18) and the right shoe on the left foot, if there is a difference between them. Before the entrance of the synagogue you should take them off and put them away. You should be careful not to touch them with your hands either when putting them on or removing them, so that you will not have to wash your hands.

footnotes:
⁵ You need not be concerned with their ridicule.
⁶ It is best to acquire shoes without heels rather than to exercise this option. (Ibid


###### Kitzur Shulchan Arukh 133:9
[Kitzur Shulchan Arukh 133:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:9)

מֻתָּר לַעֲמֹד עַל כָּרִים וּכְסָתוֹת, אֲפִלּוּ הֵן שֶׁל עוֹר, אֲבָל בִתְפִלַּת שְׁמוֹנָה עֶשְֹרֵה, אָסוּר לַעֲמֹד עַל שׁוּם דָּבָר. אַךְ מִי שֶׁהוּא אִישׁ מְצֻנָּן, מֻתָּר לוֹ לַעֲמֹד עַל קְצָת עֲשָׂבִים (סִימָן צ תרימ"ד ובחיי"א)

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You are permitted to stand on a pillow or a pad, even if they are made of leather, but during the *Shemoneh Esrei* it is forbidden to stand on anything. But a person who feels chilled may stand on some grass.


###### Kitzur Shulchan Arukh 133:10
[Kitzur Shulchan Arukh 133:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:10)

כָּל חוֹלֶה, אַף עַל פִּי שֶׁאֵין בּוֹ סַכָּנָה, אוֹ מִי שֶׁיֶשׁ לוֹ מַכָּה בְּרַגְלוֹ, וְכֵן הַיּוֹלֶדֶת כָּל שְׁלֹשִׁים, מֻתָּרִין בִּנְעִילַת הַסַּנְדָּל.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A person who is sick, even if his condition is not critical, or one who has an injured foot, or a woman within thirty days after childbirth, is permitted to wear shoes.⁷ 614:100)

footnotes:
⁷ For in these conditions, cold is harmful to them. (Ibid


###### Kitzur Shulchan Arukh 133:11
[Kitzur Shulchan Arukh 133:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:11)

אָסוּר לִגַע בְּאִשְׁתּוֹ, אֲפִלּוּ בַּיּוֹם, וְיַחֲזִיקָהּ כָּל יוֹם הַכִּפּוּרִים כְמוֹ נִדָּה (תרטו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to touch your wife⁸ 615:1) even during the daytime; and you should consider her, as though she is menstrually unclean during the entire day of *Yom Kippur*.

footnotes:
⁸ Excessive conversation is also forbidden. (Ibid


###### Kitzur Shulchan Arukh 133:12
[Kitzur Shulchan Arukh 133:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:12)

מְעֻבָּרוֹת וּמֵינִיקוֹת מִתְעַנּוֹת וּמַשְׁלִימוֹת כְּכָל אָדָם. וּמֵינִיקָה שֶׁוְּלָדָהּ חוֹלֶה וּמְסֻכָּן וְאֵינוֹ רוֹצֶה לִינֹק כִּי אִם מִמֶּנָּה, וְאִם תִּתְעַנֶּה, תְּהֵא סַכָּנָה לַוָּלָד, לֹא תִתְעַנֶּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Pregnant and nursing women should fast the entire day, the same as other people. A nursing woman should not fast if her child is critically ill, and will not nurse from anyone else but her; for if she would fast, the child's life would be threatened.


###### Kitzur Shulchan Arukh 133:13
[Kitzur Shulchan Arukh 133:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:13)

מְעֻבֶּרֶת שֶׁהֵרִיחָה אֵיזֶה מַאֲכָל וּמִתְאַוָּה לוֹ, וְיָדוּעַ שֶׁאִם אֵין נוֹתְנִין לָהּ מִמַּה שֶּׁהִיא מִתְאַוָּה, הִיא וּוְלָדָהּ מְסֻכָּנִים, לָכֵן אִם אָמְרָה צְרִיכָה אֲנִי לֶאֱכֹל, אַף עַל פִּי שֶׁאֵין פָּנֶיהָ מִשְׁתַּנִּים, אוֹ שֶׁרוֹאִים שֶׁפָּנֶיהָ מִשְׁתַּנִּים, אַף עַל פִּי שֶׁאֵינָהּ אוֹמֶרֶת כְּלוּם, לוֹחֲשִׁין לָהּ בְּאָזְנָהּ, שֶׁהַיּוֹם יוֹם הַכִּפּוּרִים, כִּי לִפְעָמִים מִתְיַשֶׁבֶת דַּעְתָּהּ בְּכָךְ. וְאִם לֹא נִתְיַשְּׁבָה דַעְתָּהּ, מַאֲכִילִין אוֹתָהּ בְּעִנְיָן זֶה, מִתְּחִלָּה נוֹתְנִין לָהּ דָּבָר מֻעָט, שֶׁטּוֹבְלִין אֶצְבַּע בְּרֹטֶב וְכַדּוֹמֶה וְנוֹתְנִין לְתוֹךְ פִּיהָ, כִּי לִפְעָמִים בְּטִפָּה אַחַת מִתְיַשֶׁבֶת דַּעְתָּה. וְאִם לָאו, נוֹתְנִין לָהּ פָּחוֹת מִכַּשִּׁעוּר (עַיֵן לְקַמָּן סָעִיף טו). וְאִם עֲדַיִן לֹא נִתְיַשְּׁבָה, נוֹתְנִין לָּהּ דֵּי צָרְכָּהּ. וְכֵן כָּל אָדָם שֶׁהֵרִיחַ מַאֲכָל וְנִשְׁתַּנּוּ פָנָיו, מְסֻכָּן הוּא (וְעַיֵּן לְעֵיל סִימָן לג סָעִיף ד), וְנוֹהֲגִין בּוֹ כְּמוֹ שֶׁכָּתַבְתִּי. אֲבָל כָל זְמַן שֶלֹּא נִשְׁתַּנּוּ פָנָיו, אֵין מַאֲכִילִין אוֹתוֹ, אַף עַל פִּי שֶׁאוֹמֵר שֶׁצָּרִיךְ אָנִי.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is an established fact, that if you do not give a pregnant woman⁹ 617:11) the food she craves, she and the child will be in danger. Therefore if she smelled food and it stimulated a craving for it, this precedure should be followed: If she says "I must eat," even though her facial color has not changed, or if it did visibly change, even if she does not say anything, you should whisper in her ear that today is *Yom Kippur*, because sometimes that will calm her. But if this does not calm her, she should be fed in the following manner: At first give her just a taste, by dipping your finger¹⁰ in the soup, etc., and putting it into her mouth, because sometimes even one drop will calm her. But if that does not help, you should give her a little less than the *halachic* quantity, (see paragraph 15 below). If her mind still is not calmed, you should give her as much as she needs. The same applies to any person who caught a smell of food and his face turned [ashen]. Such a person is considered critically ill, (see chapter 33:4 above) and should be treated as I wrote [above]. But as long as his color has not changed you should not give him any food, even if he says "I must eat."¹¹ is of the opinion that while we should not give him food, he is, nevertheless, permitted to take food on his own if he feels the need to eat because of his weak heart. If, however, a person is actually ill or if the doctor says he must eat, we should give him food immediately according to his needs. (*Ibid* 617:6)

footnotes:
⁹ It makes no difference whether she is in the beginning or at the end of her pregnancy. (Ibid
¹⁰ It need not be a finger. You may use a straw or any other utensil to give her a few drops.
¹¹ This is true even if he says that his heart feels faint and he needs to eat. Chasam Sofer


###### Kitzur Shulchan Arukh 133:14
[Kitzur Shulchan Arukh 133:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:14)

יוֹלֶדֶת וְכֵן חוֹלֶה שֶׁיֶשׁ בּוֹ סַכָּנָה, לְעִנְיַן אֲכִילָה וּשְׁתִיָה וְחִלּוּל יוֹם הַכִּפּוּרִים, דִּינָם כְּמוֹ בְּחִלּוּל שַׁבָּת (עַיֵן לְעֵיל סִימָן צג). אֶלָּא דִּלְעִנְיַן אֲכִילָה וּשְׁתִיָה, אֲפִלו כַּמָּה רוֹפְאִים אוֹמְרִים שֶׁאֵינוֹ צָרִיךְ, וַאֲפִלּוּ אוֹמְרִים שֶׁהָאֲכִילָה אוֹ הַשְּׁתִיָה תַּזִּיק לוֹ, וְהַחוֹלֶה אוֹמֵר שֶׁהוּא צָרִיךְ, וַאֲפִלּוּ הוּא אוֹמֵר שֶׁעֲדַיִן אֵינוֹ מְסֻכָּן, אֶלָּא שֶׁאִם לֹא יֹאכַל, יִכְבַּד עָלָיו הַחֹלִי וְיִסְתַּכֵּן, שׁוֹמְעִין לוֹ וּמַאֲכִילִין אוֹתוֹ. כִּי לְעִנְיַן אֲכִילָה וּשְׁתִיָה, הוּא יוֹתֵר מֵבִין עַל עַצְמוֹ, וְלֵב יוֹדֵעַ מָרַת נַפְשׁוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A woman who has given birth¹² writes that a woman who has suffered a miscarriage is in the same category as one who gave birth. (*Ibid* 617 *Biur Halachah*) or a person who is critically ill, with regard to eating, drinking and the desecration of *Yom Kippur*, are governed by the same *Halochos* that apply in the case of desecration of Shabbos. (see chapters 92 and 93 above) However, with regard to eating and drinking, even if several doctors say that the patient is not required [to take food,] and even if they say that eating and drinking will be harmful to him, but the patient says that he does require food, and even if he says that his life is not yet in danger, but if he does not eat, his sickness will get worse, and his life will be threatened, you should obey his wishes¹³ for he may have forgotten. (*Ibid* 618, *Mishnah Berurah* 5) and give him food; for in regard to food and drink he is the best judge of his own condition, [as it is written, (Proverbs 14:10)] "The heart knows its own bitterness."

footnotes:
¹² Sedei Chemed
¹³ Before giving him food, he should be reminded that it is Yom Kippur


###### Kitzur Shulchan Arukh 133:15
[Kitzur Shulchan Arukh 133:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:15)

כְּשֶׁמַּאֲכִילִין אֶת הַמְעֻבֶּרֶת אוֹ אֶת הַיּוֹלֶדֶת אוֹ אֶת הַחוֹלֶה, מַנִּיחִין לִפְנֵיהֶם אֶת הַמַּאֲכָל וְאוֹמְרִים לָהֶם, אִם יוֹדֵע אַתָּה שֶׁאֶפְשָׁר שֶׁתִּסְתַּכֵּן אִם לֹא תֹאכַל דֵּי מַחְסוֹרְךָ, תֹּאכַל כְּסֵדֶר, עַד שֶׁתָּבִין כִּי דַי לָךְ. אֲבָל אִם אֶפְשָׁר לְךָ שֶׁלֹּא תֹאכַל בְּפַעַם אַחַת כַּשִּׁעוּר, עֲשֵׂה כָּךְ. וְיֹאכַל בְּפַעַם אַחַת כְּשִׁעוּר שְׁנֵי שְׁלִישֵׁי בֵיצָה, (כִּי שִׁעוּר אֲכִילָה לְהִתְחַיֵב כָּרֵת בְּיוֹם הַכִּפּוּרִים הוּא כַּכּוֹתֶבֶת הַגַסָּה, שֶׁהוּא פָּחוֹת מְעַט מִכַּבֵּיצָה בֵינוֹנִית בְּלֹא קְלִפָּתָהּ). וְיִשְׁהֶה קְצָת וְשׁוּב יֹאכַל כָּךְ, וְיִשְׁהֶה בֵין אֲכִילָה לַאֲכִילָה עַד שֶׁיְהֵא מִסוֹף הָאֲכִילָה הָרִאשׁוֹנָה עַד תְּחִלַּת הָאֲכִילָה הַשְּׁנִיָּה לְכָל הַפָּחוֹת שִׁעוּר כְּדֵי אֲכִילַת פְּרָס. וְכֵן יָכוֹל לֶאֱכֹל אֲפִלּוּ הַרְבֵּה פְּעָמִים, רַק שֶׁלֹּא יִהְיוּ שְׁתֵּי אֲכִילוֹת בְּתוֹךְ שִׁעוּר אֲכִילַת פְּרָס אִם אֶפְשָׁר, וְדַי לוֹ, (כִּי שְׁתֵּי אֲכִילוֹת, שֶׁהֵן בִּכְדֵי אֲכִילַת פְּרָס, מִצְטָרְפוֹת וְנֶחְשָׁבוֹת כַּאֲכִילָה אֶחָת). וּבִשְׁתִיָה, יִשְׁתֶּה בְּפַעַם אַחַת קְצָת פָּחוֹת מִמְּלֹא לֻגְמָיו, וְיִשְׁהֶה גַם כֵּן קְצָת וְיַחֲזוֹר וְיִשְׁתֶּה. וּשְׁהִיּוֹת אֵלּוּ תִּהְיֶינָה גַּם כֵּן לְכָל הַפָּחוֹת כְּדֵי אֲכִילַת פְּרָס, אוֹ עַל כָּל פָּנִים לְפָחוֹת כְּדֵי שְׁתִיַת רְבִיעִית. וְיֵש לְשַׁעֵר קֹדֶם יוֹם הַכִּפּוּרִים שִׁעוּרִים אֵלּוּ לְפִי כְּלִי שָׁעוֹת [הַשָּׁעוֹן] (אוהר, זייגער), כְּדֵי שֶׁיֵדְעוּ אוֹתָם עַל נָכוֹן (תריב תריח).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When you give food to a pregnant woman or to a woman who has given birth¹⁴ 617:10) or to a sick person, you should place the food before them, and say to them, "If you feel that you may be in danger unless you eat as much as you need, then you may eat normally, until you are satisfied.¹⁵ quantity at one time, unless it is absolutely necessary. For if less than the *halachic* quantity will suffice, it is a grave sin to eat more than this. (*Ibid* 618, *Biur Halachah*) However if it is possible for you to eat only the halachic quantity at one time, then do as follows: Eat at one time a quantity the size of two-thirds of an egg.¹⁶ (The quantity of food, for which a person is punished by *kareis* [premature death] [if he eats it] on *Yom Kippur* is the size of a large date which is a little less than a medium-size egg with the shell.) Then take a short pause, and eat the same quantity again. The pause between eatings should be sufficiently long¹⁷ 618:19) so that from the end of one meal to the beginning of the next should be at least as long as the time needed for *achilas peras*.¹⁸ the interval should be at least nine minutes. If this is too difficult, it is sufficient to wait 6 3/4 minutes. In this manner you may eat even many times, provided the interval between two meals is at least as long as *achilas peras*¹⁸ the interval should be at least nine minutes. If this is too difficult, it is sufficient to wait 6 3/4 minutes. if you can wait that long, [and the small quantity] is sufficient for you. (Two meals that are separated by a lesser pause, are combined, and considered one meal.) With regard to drinking, you may drink at one time a little less than a mouthful,¹⁹ a sick person should determine the actual quantity it takes to fill one of his cheeks and thus he will know how much he is permitted to drink at one time. (*Ibid* 618:21) pause a bit and drink again. These pauses should be at least as long as the time needed for *achilas peras*, or in any case at least [as long as it takes] to drink a *reve'is*.¹⁶ Before Yom Kippur you should measure the lengths of these intervals by timing them with a [stop] watch, so that you will know them exactly."

footnotes:
¹⁴ A woman within three days after giving birth should not fast at all; even if she says she does not need to eat, we tell her to eat. (Ibid
¹⁵ Great care must be taken not to eat more than the halachic
¹⁶ See Glossary
¹⁷ This must be done in order that these eatings not be combined and be considered as one. (Ibid
¹⁸ According to Chasam Sofer
¹⁸ According to Chasam Sofer
¹⁹ This amount varies according to each individual. Before Yom Kippur
¹⁶ See Glossary


###### Kitzur Shulchan Arukh 133:16
[Kitzur Shulchan Arukh 133:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:16)

מִי שֶׁאֲחָזוֹ בֻלְמוּס, וְהוּא חֹלִי מֵחֲמַת רְעָבוֹן, וְסִימָנָיו שֶׁעֵינָיו כֵּהוֹת וְאֵינוֹ יָכוֹל לִרְאוֹת, מַאֲכִילִין אוֹתוֹ עַד שֶׁיֵאוֹרוּ עֵינָיו.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If someone is overcome by a voracious, ravenous hunger, and he is famished to the point of being sick, his symptoms being weakening eyesight and impaired vision, you may give him food until he regains his clear eyesight.²⁰ 618:26)

footnotes:
²⁰ In this circumstance, the previous qualifications concerning amounts and time intervals need not be followed. (Ibid


###### Kitzur Shulchan Arukh 133:17
[Kitzur Shulchan Arukh 133:17](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:17)

בּכָל אֵלּוּ שֶׁמַּאֲכִילִין אוֹתָן מִשּׁוּם סַכָּנָה, אִם אֵין שָׁם מַאֲכָל הֶתֵּר, מַאֲכִילִין אוֹתָן מַאֲכַל אִסּוּר. (וְעַיֵּן בְּשֻׁלְחָן עָרוּךְ סִימָן תריח סָעִיף ט). וְאִם מַאֲכִילִין אוֹתָן דְבַר אִסּוּר, נִרְאֶה דְיֵשׁ לְהַאֲכִילָן פָּחוֹת פָּחוֹת מִכַּזַיִת, אִם דַי לָהֶם בְּכָךְ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
All those who are given food because their health is in danger, if no permitted food is available, may be fed forbidden food. (see Shulchan Aruch 618:9) If they are given forbidden food, it seems that they should be fed less than a *kazayis*¹⁶ at a time if that is sufficient for them.

footnotes:
¹⁶ See Glossary


###### Kitzur Shulchan Arukh 133:18
[Kitzur Shulchan Arukh 133:18](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:18)

אִם דַּעְתּוֹ מְיֻשֶׁבֶת, מְבָרֵךְ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם, אֲבָל קִדּוּשׁ לֹא יַעֲשֶׂה, וּבְבִּרְכַּת הַמָּזוֹן אוֹמֵר יַעֲלֶה וְיָבוֹא. וְאִם חָל בַּשַׁבָּת, אוֹמֵר גַּם רְצֵה. וְאִם שָׁכַח, אֵינוֹ צָרִיךְ לַחֲזוֹר וּלְבָרֵךְ, שֶׁאֵין חִיוּב הַיּוֹם לֶאֱכוֹל פַּת (תריח)

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If your mind is at ease you should say a berachah before and after eating, but you should not recite *kiddush*. In *Birkas Hamazon* you should say *Ya'aleh veyavo*, and if it occurs on Shabbos you should say *Retzeih*. But if you forgot to say it, you need not repeat *Birkas Hamazon*, because it is not a mitzvah to eat bread on this day.


###### Kitzur Shulchan Arukh 133:19
[Kitzur Shulchan Arukh 133:19](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:19)

קָטָן וּקְטַנָּה פְּחוּתִים מִתֵּשַׁע שָׁנִים, אֲפִילּוּ אִם רוֹצִים לְהִתְעַנּוֹת קְצָת, אֵין מַנִּיחִין אוֹתָן, שֶׁלֹּא יָבוֹאוּ, חַס וְשָׁלוֹם, לִידֵי סַכָּנָה. אֲבָל מִשֶּׁיֵשׁ לָהֶם תֵּשַׁע שָנִים שְׁלֵמוֹת וְהֵם בְּרִיאִים, מְחַנְּכִין אוֹתָן שֶׁיִתְעַנּוּ קְצָת, וְלֹא יֹאכְלוּ עַד לְאַחַר אֵיזוֹ שָׁעוֹת מִמַּה שֶּׁהֵם רְגִילִים לֶאֱכוֹל. וּבִנְעִילַת הַסַּנְדָּל וּרְחִיצָה וְסִיכָה, יֵשׁ לְחַנְּכָם גַּם קֹדֶם תֵּשַׁע שָׁנִים (תרטז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Even if boys and girls less than nine years old want to fast for a while, they should not be permitted to do so, because it may, God forbid, endanger their health. But when they are nine years old and in good health, they should be trained to fast a little, and they should not eat until a few hours past their regular mealtime. Concerning wearing shoes, washing and anointing, children should be trained [to abstain] even before they are nine years old.


###### Kitzur Shulchan Arukh 133:20
[Kitzur Shulchan Arukh 133:20](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:20)

טוֹב לְהָרִיחַ אֵיזֶה פְּעָמִים בִּבְשָׂמִים וּלְבָרֵךְ עֲלֵיהֶם, כְּדֵי לְהַשְׁלִים מֵאָה בְּרָכוֹת. וְאָמְנָם כָּל זְמן שֶׁלֹּא הִסִּיחַ דַּעְתּו, אָסוּר לְבָרֵךְ שֵׁנִית, דַּהֲוֵי בְּרָכָה לְבַטָּלָה. עַל כֵּן צָרִיךְ לְהַפְסִיק בֵּינְתַיִם זְמַן גָּדוֹל, שֶׁיְהֵא הֶסַּח הַדַּעַת בֵּינְתָיִם. וְטוֹב שֶׁיָרִיחַ בְּכָל פַּעַם בִּבְשָׂמִים אֲחֵרִים, אַף שֶׁהֵן מִמִּין אֶחָד. וּמִכָּל שֶׁכֵּן אִם יֶשׁ לוֹ שְׁלשָׁה מִינִים, כְּגוֹן עֲצֵי בְשָׂמִים, עִשְׂבֵי בְשָׂמִים, וּמִינֵי בְשָׂמִים. וְאִם יְכַוֵּן לְכָל בִּרְכוֹת שְּׁלִיחַ הַצִּבּור וְהַקוֹרְאִים בַּתּוֹרָה וְהַמַּפְטִירִין, לֹא יַחְסְרוּ לוֹ רַק שָׁלֹשׁ בְּרָכוֹת לְתַשְׁלוּם מֵאָה, וְיַשְׁלִים בְּאֵלּוּ שֶׁעַל הַבְּשָׂמִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is a good practice to smell spices several times [during the day] and to say the berachah over them, in order to fulfill the required number of one hundred berachos a day. However, as long as your mind has not been diverted [from inhaling the fragrance], you are forbidden to repeat the berachah, for that would be a berachah in vain. It is necessary, therefore, to let a long time pass between inhalations in order that you be distracted. It is best to smell different spices each time, even if they are of the same species, and surely this is true if you have three different species such as fragrant woods, fragrant herbs, and spices, [each of which has a different berachah]. If you concentrate on all the *berachos* said by the *Chazzan*, and by those who are called to the Torah, and the two readings of the *Haftarah*, you will be missing only three *berachos* of the one hundred, and you will reach that number with the *berachos* you say over the spices.


###### Kitzur Shulchan Arukh 133:21
[Kitzur Shulchan Arukh 133:21](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:21)

מַזְכִּירִין נְשָׁמוֹת בְּיוֹם הַכִּפּוּרִים, מִשּׁוּם דִּזְכִירַת הַמֵּתִים מְשַׁבֶּרֶת וּמַכְנִיעָה לִבּוֹ שֶׁל אָדָם. וְעוֹד, לְפִי שֶׁגַּם הַמֵּתִים צְרִיכִין כַּפָּרָה, כִּדְאִיתָא בְּסִפְרֵי, כַּפֵּר לְעַמְךָ יִשְֹרָאֵל, אֵלוּ הַחַיִּים. אֲשֶׁר פָּדִיתָ, אֵלּו הַמֵּתִים. מְלַמֵּד, שֶׁהַמֵּתִים צְרִיכִין כַּפָּרָה. וְנוֹדְרִים צְדָקָה בַּעֲבוּרָם (וְעַיֵּן לְעֵיל סִימָן סז סָעִיף ג, שֶׁיֵשׁ לוֹמַר בְּלִי נֶדֶר). וְסֶמֶךְ לָזֶה, בְּסוֹף פָּרָשַׁת תְּצַוֶּה כְּתִיב, אַחַת בַּשָׁנָה יְכַפֵּר, וְסָמִיךְ לֵהּ, וְנָתְנוּ אִיש כֹּפֶר נַפְשוֹ לַה'. וּמוֹעִילָה הַצְּדָקָה בַּעֲבוּר הַמֵּתִים, כִּי ה' בּוֹחֵן לְבָבוֹת, שֶׁאִם הָיָה זֶה הַמֵּת חַי, גַּם כֵּן הָיָה נוֹתֵן צְדָקָה. וְהַחַי יָכוֹל לְבַקֵּשׁ לְהָקֵל דִּין הַמֵּת, כְּמוֹ דָוִד שֶׁהִתְפַּלֵל עַל אַבְשָׁלוֹם (סוטה דף י ע"ב). וְהַמֵּתִים הַצַּדִּיקִים מְלִיצִים עַל צֶאֱצָאֵיהֶם (תרכא). גַּם בְּיוֹם אַחֲרוֹן שֶׁל פֶּסַח וּבְיוֹם שֵׁנִי דְשָׁבוּעוּת וּבִשְׁמִינִי עֲצֶרֶת, מַזְכִּירִין נְשָׁמוֹת, לְפִי שֶׁקּוֹרִין בָּהֶם כָּל הַבְּכוֹר, וּכְתִיב שָׁם, אִישׁ כְּמַתְּנַת יָדוֹ. לָכֵן נוֹדְרִין מַתָּנוֹת לִצְדָקָה. וְכֵיוָן שֶׁנּוֹדְרִין לִצְדָקָה, נָהֲגוּ לִתְּנָהּ בַּעֲבוּר הַנְּשָׁמוֹת, שֶׁיִזְכֹּר אוֹתָן אֱלֹקִים לְטוֹבָה, וְגַם אוֹתָנוּ יִזְכֹּר עִמָּהֶן לְטוֹבָה בִּזְכֻיּוֹתֵיהֶן. וְנוֹהֲגִין כִּי מִי שֶׁיֶשׁ לוֹ אָב וָאֵם, יוֹצֵא מִבֵּית הַכְּנֶסֶת בִּשְׁעַת הַזְכָּרַת נְשָׁמוֹת. גַּם נוֹהֲגִין שֶׁבְּתוֹךְ שָׁנָה רִאשׁוֹנָה לְמִיתַת הָאָב אוֹ הָאֵם, יוֹצֵא גַם כֵּן מִבֵּית הַכְּנֶסֶת (וְעַיֵּן הַטַּעַם בְּסֵפֶר כֶּרֶם שְׁלֹמֹה, אֹרַח חַיִּים סִימָן תרסח, וּבְסֵפֶר שַׁעֲרֵי אֶפְרַיִם פִּתְחֵי שְׁעָרִים שַׁעַר יוּ"ד אוֹת לא).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
*Yizkor*, the memorial service for the departed is recited on *Yom Kippur*, because remembering the departed saddens and humbles a man's heart, and for the additional reason, that the dead, too, need atonement, as expounded in *Sifri:* "Forgive Your people Yisrael," (Deuteronomy 21:8) refers to the living, "whom You have redeemed," refers to the dead, this teaches us that the dead need atonement. We pledge to give charity on their behalf, (see chapter 67:3 and when doing so you should say "without making a vow"). A support for this practice is found at the end of the portion of *Tetzaveh* (Exodus 30:10) where it is written, "He shall make atonement once each year," and this is followed by the verse (verse 12) "Each shall give an atonement offering to God." The charity is credited to the departed, because God, Who tests the hearts, knows that if this man were alive, he, too, would have given charity. The living can pray to make the judgment of the dead less severe, just as David did when he prayed for [his son] Absalom (*Maseches Sotah* 10b); and the righteous dead appeal to God on behalf of their offspring. Also on the last day of *Pesach*, on the second day of *Shavuos*, and on *Shemini Atzeres, Yizkor* is said, because on these days we read *Kol habechor* [Every male first-born], (Deuteronomy 15:19), where it is written, "Each person according to the gift of his hand" (16:17). Because of that, people pledge money for charity. Since pledges are made to charity, it became the accepted custom to make these pledges on behalf of the departed souls, that God may remember them for good, and that He may also remember us along with them for good, through their merits. It is customary for those whose father and mother are living to leave the synagogue during the *Yizkor* service. It is also the custom, during the first year after the death of one's father or mother to leave the synagogue [during *Yizkor*].²¹ disagree, and rule that *Yizkor* must be said even during the first year. (*Penei Baruch* 38, *Penei Hachaim* 31)

footnotes:
²¹ Many Poskim


###### Kitzur Shulchan Arukh 133:22
[Kitzur Shulchan Arukh 133:22](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:22)

אִם יֵש תִּנוֹק לָמוּל, מָלִין קֹדֶם אַשְׁרֵי, וּמְבָרְכִין בִּרְכַּת הַמִּילָה בְּלֹא כוֹס. וּבִמְדִינוֹתֵינוּ נוֹהֲגִין לְבָרֵךְ עַל הַכּוֹס, וְנוֹתְנִין מִמֶּנּוּ מְעַט לַתִּינוֹק הַנִּמּוֹל, מִלְּבַד מַה שֶּׁנּוֹתְנִים לוֹ כְּשֶׁאוֹמְרִים בְּדָמַיִךְ חֲיִי. אֲבָל לְתִינוֹק אַחֵר, אֵין לִתֵּן לִטְעֹם מִן הַכּוֹס, (דְּחָמִיר מִתִּשְׁעָה בְּאָב). הַנּוֹהֵג לִמְצֹץ בְּיַיִן, לֹא יְזַלְּפוֹ בַּפֶּה אֶלָּא בַּיָד, וּמוֹצֵץ בַּפֶּה כְּדַרְכּוֹ (תריב תרכא).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If there is to be a *bris*, it should be performed before *Ashrei*. The berachah over the circumcision should be said without a cup of wine. In our regions it is customary to say the berachah over the cup of wine, and give a taste of it to the circumcised infant, in addition to what is given to him when saying *Bedama'yich cha'yi* [In your blood, live] (Ezekiel 16:6). But another child should not be given any of the wine, (for [the laws of *Yom Kippur*] are more stringent than those of *Tishah beAv*.) [A mohel] who is accustomed to use wine when doing the *metzitzah* [sucking blood from the wound] should not spray the wine with his mouth but with his hand, and then suck the blood with his mouth in the usual manner.


###### Kitzur Shulchan Arukh 133:23
[Kitzur Shulchan Arukh 133:23](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:23)

נוֹהֲגִין לשְׁטֹחַ עֲשָׂבִים בְּבֵית הַכְּנֶסֶת. וְהַטַּעַם הוּא, לְפִי שֶׁנּוֹהֲגִין לְהִשְׁתַּחֲווֹת וְלִפֹּל עַל הַפָּנִים בִּשְׁעַת הָעֲבוֹדָה, זֵכֶר לַמִּקְדָש. וּבְמָקוֹם שֶׁהַקַּרְקַע מְרֻצָּף בַּאֲבָנִים, אָסוּר לְהִשְׁתַּחֲווֹת כֵּן. וַאֲפִלּוּ בְּמָקוֹם שֶׁאֵינוֹ מְרֻצָּף, יֵשׁ קְצָת אִסּוּר, עַל כֵּן שׁוֹטְחִין עֲשָׂבִים לְהַפְסִיק בֵּין הַקַּרְקַע. וְאִם אֵין שָׁם עֲשָׂבִים, יַפְסִיק בְטַלִּיתוֹ אוֹ בְּדָבָר אַחֵר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is customary to spread grass on the floor of the synagogue. The reason for this is, that you bow down and prostrate yourself during the *Avodah*, as a reminder of the service in the *Beis Hamikdash*, and in a place where the ground is covered with stone it is forbidden to bow down. Even in a place that is not tiled [with stone], it involves some prohibition. Therefore, grass is spread to form a separation between [you and] the ground. But if there is no grass, you should make the separation with your *tallis* or use something else.


###### Kitzur Shulchan Arukh 133:24
[Kitzur Shulchan Arukh 133:24](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:24)

זְמַן תְּפִלַּת נְעִילָה הוּא, כְּשֶׁהַחַמָּה הִיא בְּרֹאשׁ הָאִילָנוֹת, כְּדֵי שֶׁיַשְׁלִים אוֹתָהּ עִם צֵאת הַכּוכָבִים. וְלִפְעָמִים נִמְשֶׁכֶת קְצָת בְּתוֹךְ הַלַּיְלָה, וַאֲפִלוּ הָכִי אוֹמְרִים חָתְמֵנוּ, לְפִי שֶׁאֵין הַדִּין מִסְתַּלֵּק עַד שֶׁיִגְמְרוּ יִשְֹרָאֵל אֶת סִדְרֵיהֶם לְמָטָּה. וְהֶחָרוּז:הַיוֹם יִפְנֶה וְכוּ', אִם יָצְאוּ הַכּוֹכָבִים, לֹא יֹאמַר כֵּן, מִשּׁוּם דַהֲוֵי דּוֹבֵר שְׁקָרִים. אֶלָּא יֹאמַר, הַיּוֹם פָּנָה, הַשֶּׁמֶשׁ בָּא וּפָנָה. שְּׁלִיחַ הַצִּבּוּר אוֹמֵר בִּרְכַּת כֹּהֲנִים וְשִׂים שָׁלוֹם, אַף עַל פִּי שֶׁהוּא לָיְלָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The time for beginning the *Ne'ilah* service is when the sun is over the tree-tops,²² so that you will conclude it when the stars begin to appear. Sometimes, the *Ne'ilah* service is drawn out into the night, but even so, you may say *Chosmeinu* [seal us], because the heavenly judgment is not concluded until Yisrael concludes the order of prayers below. If the stars have already come out the verse *Hayom yifneh* [The day is drawing to a close] etc. should not be said, because you would be speaking an untruth. You should say, instead, *Hayom panah* [the day has ended], *hashemesh bo ufanah* [the sun has set]. The *Chazzan* says *Birkas Kohanim* and *Sim shalom*, even though it is already night.

footnotes:
²² This is shortly before the beginning of sunset.


###### Kitzur Shulchan Arukh 133:25
[Kitzur Shulchan Arukh 133:25](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:25)

יֵש לְבַטֵּל הַמִּנְהָג שֶׁהַגּוֹי מַדְלִיק נֵרוֹת לְצֹרֶךְ אֲמִירַת הַפִּיוּטִים בִּנְעִילָה, אֶלָּא הַנֵּרוֹת הַדּוֹלְקִים, יְפַזְּרֵם בְּכָל בֵּית הַכְּנֶסֶת, דְּזֶה הֲוֵּי שְׁבוּת דִּשְּׁבוּת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
We should abolish the custom of having a non-Jew light candles for the purpose of saying the special poetic prayers in *Ne'ilah*, but he should distribute the burning candles throughout the synagogue, because the prohibition involved in this is only a derivation of a Rabbinical injunction.


###### Kitzur Shulchan Arukh 133:26
[Kitzur Shulchan Arukh 133:26](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:26)

לְאַחַר תְּפִלַּת נְעִילָה, אֲפִלּוּ חָל בַּשַׁבָּת וּגְמָרָהּ בַּיוֹם, מִכָּל מָקוֹם אוֹמְרִים אָבִינוּ מַלְכֵּנוּ. וְאוֹמְרִים שְׁמַע יִשְֹרָאֵל, פַּעַם אֶחָת. בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד, שָׁלֹשׁ פְּעָמִים. ה' הוּא הָאֱלֹהִים, שֶׁבַע פְּעָמִים, לְלַוּוֹת אֶת הַשְּׁכִינָה, שֶמִּתְעַלֶּה לְמַעְלָה מִשִּׁבְעָה רְקִיעִים. וְאוֹמֵר שְּׁלִיחַ הַצִּבוּר קַדִישׁ שָׁלֵם בְּנִגּוּן שֶׁל שִׂמְחָה. וְאַחַר כָּךְ תּוֹקְעִין תְּקִיעָה אַחַת וְהִיא סִימָן לְסִילּוּק שְׁכִינָה לְמַעְלָה, כְּמוֹ שֶׁהָיָה בְּמַתַּן תּוֹרָה. שֶׁכְּשֶעָלְתָה הַשְּׁכִינָה, נֶאֱמַר, בִּמְשֹׁךְ הַיּוֹבֵל וְגוֹ'. וְנֶאֱמַר, עָלָה אֱלֹהִים בִּתְרוּעָה. וְגַם הוּא זֵכֶר לִתְקִיעַת יוֹם הַכִּפּוּרִים בַּיּוֹבֵל. וִיכוֹלִין לִתְקֹעַ אַף עַל פִּי שֶׁעֲדַיִן לֹא יָצְאוּ כּוֹכָבִים, אֶלָּא שֶׁהוּא בֵּין הַשְּׁמָשּׁוֹת, וַאֲפִלּוּ הוּא שַׁבָּת. אֲבָל בְּעוֹד יוֹם אֵין לִתְקֹעַ (תרכג). לְאַחַר הַתְּקִיעָה, אוֹמְרִים כֻּלָּם שָלֹשׁ פְּעָמִים, לְשָּׁנָה הַבָּאָה בִּירוּשָׁלָיִם (סידור).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
After the conclusion of *Ne'ilah*, even if it is Shabbos, and *Ne'ilah* ended while it is still daytime, nevertheless, we say *Avinu Malkeinu*. We then say *"Shema Yisrael"* one time, *Baruch sheim kevod malchuso le'olam va'ed*, [Blessed is His name, whose glorious kingdom is forever and ever] is said three times; *Hashem hu haElokim* [Hashem is God] is said seven times, to honor the departure of the Divine Presence as it ascends to the spiritual heights upward of above the seven heavens. The *Chazzan* then sings the whole kaddish with a joyous melody. After that,²³ is sounded before the *Kaddish* is said. (*Ramah* 623:6) one *Tekiah* is sounded on the *shofar*, as a sign that the *Shechinah* has risen on high, as was done at the Giving of the Torah. For when the *Shechinah* ascended, it is said, "When the ram's horn is blown" etc. (Exodus 19:13), and it is also said, "God ascended amidst *Teruah* sounds." It is also a reminder of the blowing of the *shofar* on the *Yom Kippur* of the Jubilee Year. It is permitted to blow the *shofar* even though the stars have not yet appeared and it is still twilight, even on Shabbos. But when it is yet daytime, the *shofar* should not be blown. After the *Tekiah* everyone says three times,²⁴) *Leshanah haba'ah birushalayim* [Next year [may we be] in Jerusalem].

footnotes:
²³ In some places the shofar
²⁴ In many places it is said only once. (Mateh Ephraim


###### Kitzur Shulchan Arukh 133:27
[Kitzur Shulchan Arukh 133:27](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:27)

לְאַחַר צֵאת הְכּוֹכָבִים מִתְפַּלְלִין מַעֲרִיב. וְיֵשׁ לְהַעֲמִיד שְּׁלִיחַ צִבּוּר הָגוּן, וְיִתְפַּלְלוּ בְנַחַת וּבְכַוָּנָה, וְיֵשׁ לִגְעֹר בַּחוֹטְפִים. אוֹמְרִים בִּתְפִלַּת שְׁמֹנֶה עֶשְׂרֵה אַתָּה חוֹנַנְתָּנוּ. אִם חָל בְּשַׁבָּת, אוֹמְרִים: וְיִתֵּן לְךָ, אֲבָל אֵין אוֹמְרִים וִיהִי נֹעַם, וְאַתָּה קָדוֹשׁ. וּלְאַחַר הַתְּפִלָּה מְקַדְּשִׁין אֶת הַלְבָנָה וּפוֹקְדִין אִישׁ אֶת רֵעֵהוּ בְשִׂמְחָה וְטוּב לֵב, כְּמוֹ בְיוֹם טוֹב.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
After the stars have come out the *Maariv* service is said. A respected person should be chosen as *Chazzan*, and the prayers should be said slowly and intently. Those who pray in a hurry should be scolded. In the *Shemoneh Esrei* you should say *Ata chonantanu* [You have favored us]. If *Yom Kippur* occurred on Shabbos you should say *Veyiten lecha* [May God give you], but you do not say *Vihi no'am* [May the pleasantness] and *Ve'ata kadosh* [You are the Holy One]. After the prayers, *Kiddush levanah* [Sanctification of the moon] is said, and people exchange good wishes with one another, with happiness and a glad heart, as on a Yom Tov.


###### Kitzur Shulchan Arukh 133:28
[Kitzur Shulchan Arukh 133:28](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:28)

בְּהַבְדָּלָה שֶׁל מוֹצָאֵי יוֹם הַכִּפּוּרִים, צְרִיכִין לְבָרֵךְ דַּוְּקָא עַל נֵר שֶׁשָׁבַת, וְלֹא עַל נֵר שֶׁהוֹצִיאוּ עַתָּה מִן הָאֲבָנִים וְכַדּוֹמֶה, וְלֹא בְּמַה שֶׁהָדְלַק מִמֶּנוּ. וְהַמֻּבְחָר הוּא, לְהַדְלִיק נֵר אַחֵר מִן הַנֵּר שֶׁהִדְלִיק אֶתְמוֹל בְּבֵיתוֹ וּלְבָרֵךְ עַל שְׁנֵיהֶם. וְאִם אֵין לוֹ נֵר בְּבֵיתוֹ, יָבִיא אֶת הַנֵר הַדּוֹלֵק מִבֵּית הַכְּנֶסֶת, וּלְהַדְלִיק עוֹד אֶחָד מִזֶּה הַנֵר וּלְבָרֵךְ עֲלֵיהֶם. וּבִשְׁעַת הַדְחָק, מְבָרְכִין עַל הַנֵר שֶׁהֻדְלַק מִנֵּר שֶׁל גּוֹי, אוֹ מֵהָאוּר שֶׁהוֹצִיאוּ מֵאֲבָנִים וְכַדּוֹמֶה. וְאֵין מַתְחִילִין הִנֵּה אֵל יְשׁוּעָתִי, אֶלָּא מְבָרְכִין עַל הַכּוֹס וְעַל הַנֵר וְהַמַּבְדִּיל, וְאֵין מְבָרְכִים עַל הַבְּשָׂמִים. וְאִם הָיְתָה שַׁבָּת, מְבָרְכִין גַּם עַל הַבְּשָׂמִים, וְגַם מַתְחִילִין הִנֵּה אֵל יְשׁוּעָתִי כְּמוֹ בִּשְׁאָר מוֹצָאֵי שַׁבָּת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In the *Havdalah* of *Yom Kippur* night, you must say the berachah only over a candle that was lit before *Yom Kippur*, and not over a light that is produced now by means of a match or something similar, nor over a light that has been lit from such a light. The best way is to light a candle from the flame of the candle you lit in your house the day before, and to say the berachah over both of them. If you have no burning candle in your house you should bring a burning candle from the synagogue, light another candle from it and say a berachah over both of them. In extreme circumstances, you may say the berachah over a candle that was lit from a candle of a non-Jew, or from a flame that was produced by means of a match, or something similar. You should not begin the *Havdalah* with *Hinei keil yeshuasi* [Behold the Almighty is my deliverance], [rather you should begin] and say the berachah over a cup of wine, over the candle, and then say *Hamavdil*. You should not say a berachah over spices. If it is Shabbos night you should say the berachah over spices, and then you also begin with *Hinei keil yeshuasi*, as on any other Shabbos night.


###### Kitzur Shulchan Arukh 133:29
[Kitzur Shulchan Arukh 133:29](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:29)

אוֹכְלִים וְשׁוֹתִים וּשְׂמֵחִים בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים, דְּאִיתָא בַּמִּדְרָשׁ, בְּמוֹצָאֵי יוּם הַכִּפּוּרִים, בַּת קוֹל יוֹצֵאת וְאוֹמֶרֶת, לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ וּשְׁתֵה בְלֶב טוֹב יֵינֶךָ כִּי כְבָר רָצָה הָאֱלֹהִים אֶת מַעֲשֶׂיךָ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
We eat and drink and we rejoice at the conclusion of *Yom Kippur*, as it is said in the *Midrash*, "At the conclusion of *Yom Kippur* a heavenly voice goes forth and says: 'Go, eat your bread with gladness, and drink your wine with a cheerful heart, for God has already accepted your deeds with favor.'"


###### Kitzur Shulchan Arukh 133:30
[Kitzur Shulchan Arukh 133:30](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:30)

הַמְדַקְדְּקִין בַּמִצְוֹת, מַתְחִילִין מִיָד בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים בַּעֲשִׂיַת הַסֻּכָּה, לְקַיֵּם יֵלְכוּ מֵחַיִל אֶל חָיִל.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
People who are meticulous in observing the mitzvos begin to build the *sukkah*, immediately after the end of *Yom Kippur*, fulfilling the verse, "They go from strength to strength" (Psalms 84:8).


###### Kitzur Shulchan Arukh 133:31
[Kitzur Shulchan Arukh 133:31](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/133:31)

בַּיּוֹם שֶׁלְּאַחַר יוֹם הַכִּפּוּרִים, נוֹהֲגִין לְהַשְׁכִּים לְבֵית הַכְּנֶסֶת. וּבַיָמִים שֶׁבֵּין יוֹם הַכִּפּוּרִים לְסֻכּוֹת, אֵין מִתְעַנִּין אֲפִלּוּ תַּעֲנִית יָאר צֵייט וְאֵין אוֹמְרִים תַּחֲנוּן, לְפִי שֶׁהֵם יְמֵי שִׂמְחָה, שֶׁהָיוּ מְחַנְּכִין בָּהֶם אֵת הַמִּזְבֵּחַ בִּימֵי שְׁלֹמֹה. וְגַם אֲנַחְנוּ עוֹסְקִים בְּמִצְוַת בִּנְיַן סֻכָּה וַהֲכָנַת אֶתְרוֹג וּשְׁאָר הַמִּינִים, לִכְבוֹד אֲדוֹן הָאֲדוֹנִים מְקַדֵּשׁ יִשְֹרָאֵל וְהַזְּמַנִּים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On the day after *Yom Kippur* it is customary to rise early to go to the synagogue. On the days between *Yom Kippur* and *Sukkos*, we do not fast even the fast of a *Yahrtzeit*. We do not say *Tachanun* [on these days], because they are days of rejoicing during which the Altar was dedicated in the days of King Solomon, and also because we are occupied with the mitzvah of building the *sukkah*, and preparing the *esrog*, and the other species in honor of the Master of masters, the sanctifier of Yisrael and the seasons.