624 - תרכד סדר מוצאי יום הכיפורים ובו ט"ו סעיפים

624 - Order of Motzaei Yom Kippur - 15 Subsections

1 And they pray the Maariv prayer — for the Ne'ilah prayer does not exempt one from Maariv, even those who extend it into the night — since they mentioned Yom Kippur in it.

And they say havdalah in "Chonen HaDa'as," as on every motzaei Shabbos and Yom Tov.

2 And one must add from the weekday onto the holy at its departure, just as at its entry. As is written in siman 608. That is, that they should wait a little after the emergence of the stars.

And in places where they make havdalah over a cup in the synagogue on every motzaei Shabbos and Yom Tov — now too the chazan should make havdalah, and give from the cup to taste to a minor, or to an adult if he intends to fulfill his obligation with this havdalah. And see siman 295.

3 One who makes havdalah over a cup on motzaei Yom Kippur — does not bless over the spices. For they instituted it only on motzaei Shabbos, in order to restore the additional soul that has departed.

But if Yom Kippur fell on Shabbos — they bless over the spices as on every motzaei Shabbos.

4 But over the flame one must bless, even when it falls on a weekday. Because it is a new thing from which he did not derive benefit on Yom Kippur — for it is forbidden in kindling.

Therefore it is not similar to the other motzaei Yom Tov, over which we do not bless. Because we bless over the flame only at the time of its renewal. That is, on motzaei Shabbos, which is the beginning of its creation, or on motzaei Yom Kippur, which is like a new thing for us. As has been explained.

5 And we do not bless on motzaei Yom Kippur over a flame that they brought forth now on motzaei Yom Kippur from stones or from wood. Nor over a flame that was kindled from this flame.

Rather over a flame that rested from work. Such as a lamp that was burning continuously from erev Yom Kippur.

And even though on motzaei Shabbos we bless over a flame that comes forth from stones and wood? That is because the beginning of its creation on motzaei Shabbos was in this manner. That Adam HaRishon took two stones and struck them one against the other and a flame came forth. And he blessed over it: "Who creates the lights of fire." Therefore on motzaei Shabbos we bless over every flame in the world. (Unless work was done with it on Shabbos. As is written in siman 298.) Even if it came forth now from stones. Because this is like its creation.

But on motzaei Yom Kippur, where the reason for its blessing is because the benefit from it ceased on that day and now it has become permitted to him — one should bless only over a flame that actually rested. That is, that was kindled from erev Yom Kippur — and rested all of Yom Kippur.

And even if Yom Kippur fell on Shabbos — one blesses on motzaei Shabbos only over the flame that was kindled from erev Yom Kippur and rested all of Yom Kippur. In order to show that this day is sanctified, in that it rested from fire.

6 A Jew who kindled from a non-Jew on motzaei Yom Kippur — we do not bless over it. Because with the flame of the non-Jew work was done, in that it was kindled on Yom Kippur.

And even though on motzaei Shabbos we bless over it, because he blesses over the permitted addition of flame that was added in the Jew's candle — nevertheless, on motzaei Yom Kippur one does not bless over it.

Because this addition of flame was newly generated now, and it resembles a flame that comes forth from stones on motzaei Yom Kippur, over which we do not bless, nor over the flame kindled from it, but rather over the flame that burned from erev Yom Kippur or over the flame kindled from it.

And therefore the practice is to kindle a candle for havdalah from the lamps of the synagogue that burned from erev Yom Kippur.

7 And nevertheless, even a flame that was kindled on Yom Kippur itself — if it was kindled in a permitted manner, such as for a sick person — they may bless over it on motzaei Yom Kippur, just as we bless over it on motzaei Shabbos. As is written in siman 298.

8 Even though by law it is permitted to bless on motzaei Yom Kippur over a flame that was kindled from the flame that rested. That is, that was kindled from erev Yom Kippur, as has been explained — nevertheless, it is good to be stringent and to bless over a flame that actually rested from while it was still day.

Nevertheless, he should not bless over the candles of the synagogue themselves, even though they were kindled while it was still day. Because they were kindled only for the honor of the day and for the honor of the synagogue and not in order to give light. And we bless only over a flame that was kindled to give light. As is written in siman 298.

Rather he kindles one candle from a candle of the synagogue that is burning from erev Yom Kippur, and blesses over both of them together.

And if it is impossible for him to make havdalah over both of them together — he should make havdalah over a candle that he kindled from the candles of the synagogue that were kindled while it was still day, and he should not make havdalah over the candles of the synagogue alone.

And if he transgressed and blessed over the candles of the synagogue alone, even though they were kindled for honor — even so he need not go back and bless over another candle. Since they are also made to give light, for behold they pray by their light.

9 And they eat and rejoice on motzaei Yom Kippur — because it is somewhat a Yom Tov. As is written in siman 623. And a heavenly voice goes forth on motzaei Yom Kippur and says: "Go, eat in joy" (Koheles 9:7).

10 There are men of deeds who are stringent to make Yom Kippur two days, just as we make two Yamim Tovim in the diaspora on all the other festivals.

And one who practiced this stringency and wishes to change his custom — requires annulment as for a vow.

But one should not practice this stringency — because there is cause for concern of danger.

And furthermore, for behold now that the sanctification of the month by sighting has ceased, we are expert in the reckoning of the fixing of the months, and we say that Elul is always deficient, and the first day of Rosh Hashanah is Rosh Chodesh Tishrei. And on the tenth of the month is our Yom Kippur.

And we make all the other festivals two days only in order not to depart from the custom of our fathers who lived in the time when they sanctified the months by sighting, and did not know the day on which the moon was sighted and Rosh Hashanah was fixed in the Land of Israel.

And if so, regarding Yom Kippur, even our fathers made only one day on account of the concern of danger — for they do not decree upon the community unless the majority of the community can withstand it. If so, why should we be stringent and fast for nothing?

11 And those who make two days of Yom Kippur, even if they are ten together, even so they should not depart from the weekday prayers. For anyone who prays a prayer that the Sages did not institute for that time — behold this is a blessing in vain.

But regarding selichos and piyutim — they may say as they wish — since there is no blessing in vain there. Provided that they say them after the conclusion of their prayer. But they should not interrupt with their recitation in the middle of the prayer, even when they pray in their own congregation.

12 And when Yom Kippur falls on Thursday — it is forbidden for them to prepare the needs of Shabbos, even through others or through a non-Jew. Since they regard this day as Yom Kippur. But they may eat on Shabbos with others who did not cook more on their account.

But if a non-Jew cooked on this day for his own need: if he knows them — they are forbidden to eat from his cooking, even if a Jew assisted with him in a manner such that there is no prohibition of the cooking of non-Jews — a decree lest the non-Jew increase his cooking in the coming year also on their account.

But a Jew who cooks for himself, there is no concern lest he increase his cooking also on their account — for ordinarily he will not transgress the negative commandment "Do not place a stumbling block before the blind" (Vayikra 19:14), and he will not feed them from his cooking — since they regard this day as Yom Kippur.

13 The days between Yom Kippur and Sukkos — they are days of joy — for on them they dedicated the altar in the days of Shlomo. Therefore we do not fast on them, even the day of the death of a father or mother. And we do not say tachanun.

14 On the day after Yom Kippur, they rise early to the synagogue.

15 (All the things forbidden on Yom Kippur on account of the mitzvah of affliction, such as washing and anointing and wearing shoes — are permitted immediately after he has added a little from the weekday onto the holy, even if he has not yet made havdalah in the prayer — apart from eating and drinking. For they forbade before havdalah only eating and drinking and the actual performance of work. As explained in siman 299. See there.)