608 - תרח סדר סעודה המפסקת ובו י' סעיפים

608 - Order of the Seudah HaMafsekes - 10 Subsections

1 It is a positive commandment from the Torah to add from the weekday onto the holy. Both in the affliction and in the prohibition of work.

For it is said: "And you shall afflict your souls, on the ninth of the month in the evening, from evening to evening you shall rest your rest" (Vayikra 23:32).

Could it be that he should fast on the ninth of the month? The verse teaches: "in the evening."

If in the evening, could it be from when it becomes dark? The verse teaches: "on the ninth."

How so?

He begins and fasts while it is still day. From here, that we add from the weekday onto the holy.

(And even though from this verse we learned in siman 604 (se'if 1) that it is a mitzvah to eat on erev Yom Kippur?

Nevertheless, the plain meaning of the verse is on account of an actual fast, as explained here.

Rather, it is a commandment of the Sages to increase the meal on erev Yom Kippur, for the reason explained there. And they found for themselves a support from the Torah, for it is said: "And you shall afflict, etc., on the ninth of the month" (Vayikra 23:32). And the Sages explained in it that he should prepare himself with the eating of the ninth for the affliction of the tenth.)

I have only [the addition] before it; from where [do I know the addition] after it?

The verse teaches: "from evening to evening" — the two evenings are compared to one another.

And I have only Yom Kippur; from where Shabbos?

The verse teaches: "you shall rest."

From where Yom Tov?

The verse teaches: "your rest."

Every rest that you rest, you add to it. Both before it and after it.

Could it be that he is punished with kares for the addition?

The verse teaches: "And any soul that does any work on this very day, I will destroy," etc. (Vayikra 23:30).

And likewise regarding the affliction it says: "For any soul that is not afflicted on this very day, it shall be cut off," etc. (Vayikra 23:29). For the essence of the day he is punished with kares, but there is no punishment of kares for the addition.

2 And this addition must be before bein hashmashos. For bein hashmashos itself is a doubt (of day), a doubt of night. And it is not called an addition. And even if the verse had not warned about it, he would have had to separate himself from a doubtful transgression.

3 And this addition has no fixed measure. Rather, from the beginning of the setting, when the sun is no longer seen upon the earth, until bein hashmashos, which is three quarters of a mil before night. And this period, which is the walk of three and a quarter mil — if he wishes to make all of it an addition, he may. If he wishes to make part of it, he may. Provided that he adds some amount of time that will certainly be from the weekday onto the holy.

4 Women who eat and drink until bein hashmashos itself, and they do not know that it is a mitzvah to add from the weekday onto the holy — we do not protest against them. If it is known that they will certainly not listen to us and will act deliberately. For it is better that they be unintentional and not be deliberate.

And so is the law regarding every forbidden matter that is not explicit in the Torah, but rather the Sages learned it from the exposition of the verses, or it is a tradition in their hands, a halacha of Moshe from Sinai, or that they themselves forbade a thing — and one person transgresses their words unintentionally, not knowing the prohibition, and even if the prohibition were made known to him he would not accept it from him — he need not protest against him, for it is better that he be unintentional and not be deliberate.

5 But a matter whose prohibition is explicit in the Torah, even though it is known to us that this sinner will not accept it from him even if we make the prohibition known to him — even so one must protest against him. Because all Israel are responsible for one another, and through protesting against him he removes himself from the responsibility.

Nevertheless, he should not rebuke him in public more than once. But he should not increase rebukes in public — since it is clear to him that he will not accept it from him. And about this they said: "Just as it is a mitzvah to say a thing that will be heeded, so is it a mitzvah not to say a thing that will not be heeded."

But he is obligated to rebuke him privately, even a hundred times, until the sinner rebukes him. For since he made the prohibition known to him and he transgresses it deliberately — every single one of Israel is obligated to rebuke him. For it is said: "You shall surely rebuke" (Vayikra 19:17) — even a hundred times.

Nevertheless, if it is a transgression done in secret — he should rebuke him at first in secret. And if he does not turn from his way — they shame him in public, until he repents.

But if he transgresses openly — they rebuke him immediately, so that the Name of Heaven should not be desecrated.

6 One who rebuked his fellow, and his fellow the sinner rebuked him back — he should not rebuke him further about this transgression. For it is said: "Do not rebuke a scoffer," etc. (Mishlei 9:8).

7 If he stopped his eating while the day was still long, even though he resolved in his mind not to eat further that day — even so it is permitted for him to go back and eat, since he did not express this with his lips — for matters of the heart are not [binding] matters.

And if he expressed this with his lips — it is forbidden for him to eat by the law of a vow. (And not on account of the prohibition of Yom Kippur.) Since he said explicitly that he would not eat further that day.

But if he accepted upon himself the fast of Yom Kippur without specification, and did not say explicitly that he would not eat further — if it is still before plag haMincha, his acceptance is nothing. And it is permitted to go back and eat.

And if (see siman 261 for the reason for this) it is after plag haMincha — then his acceptance is effective. And all the stringency of Yom Kippur takes effect upon him.

And he is forbidden in work, and in washing, and anointing, except for wearing shoes, as explained in siman 553.

And there it is explained that it is good to be stringent and to stipulate at the seudah hamafsekes that he will be permitted to eat and drink further after the meal.

8 On erev Yom Kippur, even at the morning meal — one should eat only foods that are easy to digest. (So that he should not be sated.) Such as poultry and fish. So that he should not be sated and haughty when he prays on Yom Kippur.

And likewise we do not eat things that increase seed, even at the morning meal, such as garlic and eggs.

But milk foods and butter, even though they increase seed — nevertheless the practice is to eat them in the morning, since they are foods easy to digest.

But at the seudah hamafsekes, which is close to night — one should not eat them.

And likewise one should not eat at the seudah hamafsekes things that heat the body, [such as] spices and saffron — lest he come to a seminal emission at night.

9 If he ate much on erev Yom Kippur, he should not put his finger in his mouth to vomit — lest he swallow from the vomit.

10 He should not eat sesame on erev Yom Kippur — because it causes regurgitation on Yom Kippur.