מקום שנוהגים להדליק נר בליל יום הכפורים מדליקין מקום שנהגו שלא להדליק אין מדליקין (ואם יש נר בבית חייב להדליק בחדר ששוכב שם כדי שלא יבא לידי תשמיש עם אשתו מאחר שרואה אותה אצל הנר שבביתו) (מהרי"ל) ואם חל להיו' בשב' חייבין הכל להדליק הגה ומברכין להדליק נר של שבת ויום הכפורים:

“The kindling of lights (lamps) on Yom Kippur” - Containing four paragraphs. In a place where it is customary to kindle a light on the night of Yom Kippur, one does so;¹, (see footnote 33.): 610:1 - "We light": So that one will not have intercourse by the light of the candle. And for those whose custom it is not to light (a candle in the bedroom) their reasoning is so that one will not see her (one's wife) and desire her. in a place², (see footnote 19a.): 610:1 - "In a place (location or town) where it was customary to light": And the two places (locations, towns) had the same one intention, to prevent intercourse. The one who lights (a candle), his intention is (to observe the law) that it is forbidden to have intercourse by the light of a candle; and he who does not light (a candle), his intention is that he should not see her (his wife) and desire her, even though it is forbidden for him to have intercourse with her, nevertheless he would not avoid thinking about her and this will avoid (nullify, prevent) his clean thoughts on this day (Yom Kippur). where it is not customary to kindle a light, one does not do so. (If there is a lamp in the house one is obligated to kindle a light also in the room where he sleeps so that he does not due to over-stimulation have relations with his wife, since he sees her in the light (i.e., illuminating) of the house, (מהרי״ל),⁶⁹, מהרי״ל; see footnote 8. (Marital relations must take place in total darkness). But if it (Yom Kippur) falls on the Sabbath, all are obligated to kindle lights (for the Sabbath). Hagah: And one blesses (finishes the blessing over the candles with) “to light the candle of Shabbat and Yom Kippur.”

footnotes: ¹ The following comment is given by Magen Avraham ² The following comment is given by Turei Zahav ⁶⁹ Maharil

There is one who says that one blesses over the kindling of the light of Yom Kippur. Hagah: And this is the custom in these lands.

In every place we kindle lights in the synagogues and in the houses of study, in dark alleys and for the sick.

It is customary in all places to increase the (number of) lights in the synagogues and to spread nice cloths (i.e., carpets, curtains) in the synagogue. Hagah: It is customary to kindle a light for every man whether he is old or young, (a great (important) or a small (unimportant) man), (מרדכי דמהרי״ו),⁷⁰ and Mahariv, מרדכי ומהרי״ו. For Mordekhai, מרדכי; see footnote 24. For Mahariv, מהרי״ו; see footnote 27. and also a memorial light⁷¹ (see footnote 177) during all services of the day on which the anniversary falls. for his deceased father and mother, (כל בו).⁷², כל בו; see footnote 34. And this is proper and thusly wrote some rabbis. If these lights went out on Yom Kippur, one should not say to a Gentile that he should relight them again, (מהרי״ל).⁷³, מהדי״ל; see footnote 8. One whose light goes out on Yom Kippur should rekindle it after Yom Kippur and he should not extinguish it again, but rather leave it lighted until its completion. And also he should accept upon himself that all (the rest) of his days he should not extinguish his light on Yom Kippur, neither he nor someone else (so it is found in an old collection of customs).⁷⁴, מנהגים; see footnote 13. There are those who say that (it is proper) to set (cover) nicely the tables on Yom Kippur like (they are covered) on the Sabbath (מרדכי ומנהגים),⁷⁵ and Minhagim, מרדכי ומנהגים. For Mordekhai, מרדכי; see footnote 24. For Minhagim, מנהגים; see footnote 13. and so is the custom. There are those who wrote that it is customary to dress in clean, white clothes on Yom Kippur, analogous to the ministering angels, and likewise it is customary to wear a kittel⁷⁶, the German word for gown, is a white garment worn in some Ashkenazi rites by worshippers during the services on Rosh HaShanah and Yom Kippur. It is also worn by the ḥazzan, the chanter (cantor) of the prayer service, during the Musaf Service (see footnote 166) on Shemini Aẓeret, which is the eighth day of Sukkot (see footnote 248) when the recitation of the prayer for rain is begun, and on the first day of Passover, when the recitation of the prayer for dew commences. There are some communities where the kittel is also worn by the person who conducts the Passover seder and by the bridegroom during the wedding ceremony. The color white has always been associated with purity, and here, with forgiveness of sins. There is solemn joy when the kittel is worn. The day of marriage is considered like a day of atonement and the kittel has been associated with the idea of atonement and penitence which is also associated with death. Therefore the dead are clothed in a white kittel. Editorial Staff, E. J., v. 10, p. 1079. which is white and clean, and it is also the clothing of the dead (the shroud), and therefore the heart of a man is humbled and broken, (ד״ע מהגהות מיימוני פ״ז דשביתת עשור).⁷⁷, ד״ע, Isserles' own opinion (see footnote 38). Maimonides, chapter seven, of Shvi'tat Asor, "Resting of the Tenth Day (of Tishrei)" which is a synonym for the Laws of Yom Kippur, ד״צ מהגהות מיימוני פ״ז דשביתת עשור. Isserles has based this comment on the Notes on Maimonides, Hagahot Maimuniyyot (see footnote 27) from the seventh chapter of those notes which are included in the section of the Mishneh Torah which concerns the Laws of the Day of Atonement, the day falling on the Tenth Day of the month of Tishrei, which is the reason for the synonym given to this section.

footnotes: ⁷⁰ Mordekhai ⁷¹ It is customary for an immediate relative; a husband, wife, mother, father, son, daughter, brother, or sister to light a memorial light which is to burn for twenty-four hours in honor of each anniversary of the death of that relative. One is also to recite the Mourner's Kaddish ⁷² Kol Bo ⁷³ Maharil ⁷⁴ Minhagim ⁷⁵ Mordekhai ⁷⁶ A Kittel ⁷⁷ Da'at Aẓmo