Laws of Yom Kippur | Rabbi Eliezer Melamed | Beit Midrash

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Shabbat and Holidays
Yom Kippur

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1. Honoring the Day
Like Shabbat and holidays, Yom Kippur too is referred to as "a sacred occasion" (mikra kodesh). Thus we read, "The tenth day of this seventh month is the Day of Atonement. It shall be a sacred occasion for you" (Vayikra 23:27). For Shabbat and festivals, this means enjoying and honoring them. In the words of our Sages (Sifra, Emor 12:4), "How does one sanctify a festival? With food, drink, and clean clothes" (codified in MT, Laws of Yom Tov 6:16; SA OĤ 529:1). However, we cannot say the same for Yom Kippur, since we are obligated to fast then. Thus, our Sages (Shabbat 119a) expound the verse "The Lord’s holy day (should be) honored" (Yeshayahu 58:13) as referring to Yom Kippur. Since eating and drinking are forbidden then, the Torah must be instructing us to honor it with clean clothes (Rif; Rosh on Yoma 8:9).
Many men wear fine, elegant white clothes on Yom Kippur, imitating the ministering angels. On Yom Kippur we are not seduced by temptations of the flesh; we are sin-free, like the angels. Many women also wear white. Even those who do not wear white avoid wearing jewelry and gaudy clothes on Yom Kippur, because of the impending judgment (Mordechai; Rema 610:4; MB ad loc. 16-17). Many Ashkenazic men wear a kittel, which is a white robe. This hints at two very different things: angels and shrouds. The latter reminds us of death, leaving us contrite and humble, and inspiring us to repent. Since the kittel is a garment worn specifically during prayer, it must be removed before using the bathroom, unless one is only urinating (Mateh Ephraim ad loc. 12; MB ad loc. 18).
It is a mitzva to clean the house before Yom Kippur and to cover the table with a nice tablecloth, just as one does before Shabbat (Mordechai; Rema 610:3; AHS ad loc. 2). There is also a mitzva to take a shower in honor of Yom Kippur, just as one does for Shabbat. Some immerse in a mikveh as well (5:10 above).
It is a mitzva to clean the synagogue and prepare it for Yom Kippur so that it will look its best. There is also a mitzva to leave on all the lights in the synagogue in honor of the day, as we read (Yeshayahu 24:15), "Therefore, honor the Lord with lights" (SA 610:3-4; MB ad loc. 9).
On Tisha Be-Av, which is a mournful day commemorating the destruction of the Temple, we make a point of not smelling aromatic spices (SA 559:7; SHT 556:1). In contrast, on Yom Kippur some make a point of smelling aromatic spices and reciting the berakha over them. Since Yom Kippur is a festival, there is a mitzva to honor the day in any permissible way.
2. The Prohibition of Melakha and the Mitzva to Rest
There is a positive commandment to refrain from melakha on Yom Kippur, as we read, "It shall be a Sabbath of complete rest for you" (Vayikra 23:32). If someone works on Yom Kippur, not only is he not fulfilling the positive command to rest, but he is also transgressing the negative commandment, "You shall do no work throughout that day" (ibid., 23:28). Since Yom Kippur is referred to as Shabbat, the 39 categories of melakha which are prohibited on Shabbat are also prohibited on Yom Kippur. It is only regarding punishment that there is a difference between Yom Kippur and Shabbat. While someone who intentionally undertakes melakha (in the presence of witnesses after being duly warned) is subject to stoning on Shabbat, he is subject to karet on Yom Kippur. (One who unintentionally does melakha on either day must offer a sin offering.) Thus we read (ibid., verse 30), "And whoever does any work throughout that day, I will cause that person to perish from among his people" (MT, Laws of Resting on the Tenth 1:1-2; SA 611:2).
As on Shabbat, the mitzva to rest on Yom Kippur includes a mandate not to treat it as a weekday. This means that in addition to refraining from melakha, one is meant to refrain from doing burdensome activities. Stores should not be opened, and heavy items should not be moved in preparation for weekday activities. Even though one who does so is not engaging in one of the 39 forbidden melakhot, he is negating the mitzva to rest on Yom Kippur, which protects the sanctity of the day and its character. His entire demeanor is meant to be different then (Peninei Halakha: Shabbat 22:1). The rule of thumb is that all the prohibitions of Shabbat apply to Yom Kippur. However, Yom Kippur has the additional mitzva of fasting, so it involves a more comprehensive withdrawal from the physical world.
3. The Mitzva to Confess
Yom Kippur is a time of forgiveness and atonement, as we read, "For on this day atonement shall be made for you to purify you of all your sins; you shall purify yourselves before the Lord" (Vayikra 16:30). Therefore, a mitzva is incumbent upon every individual to repent and to confess his sins on this day (MT, Laws of Repentance 2:7).
The process of repentance is completed when a person explicitly verbalizes the confession. As is the case with our mission in this world in general, here too we must actualize the good intentions present in our thoughts and hearts. Detailed confession clarifies and crystalizes the thoughts and emotions accompanying repentance. Regret is deeply and keenly felt, and the penitent’s resolution to refrain from sin is reinforced. This is why the Torah commands those bringing an offering to confess their sins, as we read, "Speak to the Israelites: When a man or woman commits any wrong toward a fellow man, thus breaking faith with the Lord, and that person realizes his guilt, he shall confess the wrong that he has done" (Bamidbar 5:6-7). Similarly we read, "When he realizes his guilt in any of these matters, he shall confess that wherein he has sinned" (Vayikra 5:5). Just as someone offering a sin offering must confess, so too any penitent must confess. This is the final step of his repentance (MT, Laws of Repentance 1:1).
Confession should also be practiced year-round. If someone sinned unintentionally, he should say "I have sinned" (ĥatati); if he sinned intentionally, he should say "I have done wrong" (aviti); and if he sinned spitefully, he should say "I have rebelled" (pashati). By doing so, he has fulfilled the mitzva of confession, even though he has not detailed specific sins. In general, it is preferable to specify sins, although there are some situations where it is preferable not to do so (SA 607:2; MB ad loc. 5; SHT ad loc. 11; see sections 4-6 below for details).
4. The Laws of Confession
During Temple times, the Kohen Gadol confessed on Yom Kippur on behalf of the entire Jewish people, as we read, "Aharon shall lay both his hands upon the head of the live goat and confess over it all the iniquities and transgressions of the Israelites, whatever their sins" (Vayikra 16:21). According to the maĥzor, this was the formula of the confession: "Please, Lord, Your people, the house of Israel, have sinned, have done wrong, have rebelled before You. Please, by Your name, grant atonement, please, for the sins and for the wrongs and the rebellions that they have sinned, and done wrong, and rebelled before You – Your people, the house of Israel. As it is written in the Torah of Moses Your servant, at the word of Your glory: ‘For on this day you will be atoned and made pure of all your sins before the Lord.’" Sins are unintentional, wrongs are intentional, and rebellions are spiteful. This order is logical, as it is reasonable to ask for forgiveness beginning with the less serious offenses (Yoma 36b; SA 621:5).
With this confession, the Kohen Gadol fulfilled the obligation of the entire nation to confess, even though presumably it was still valuable for each individual to confess his particular sins. An advantage of the Kohen Gadol’s confession was that it allowed the entire nation to participate in repentance. This made the repentance deeper and more comprehensive. For this reason, after the Temple was destroyed, the Sages ordained that every Jew confess in the plural. During this recitation, each individual should keep in mind their individual transgressions as well (Yere’im; R. Sa’adia Gaon).
The minimum mandated confession on Yom Kippur is: "But we have sinned, wronged, and rebelled" (Yoma 87b; MT, Laws of Repentance 2:8; Pri Ĥadash; MB 607:12). Common practice is to add a more extensive list of sins in alphabetical order (R. Amram Gaon): "We have sinned (ashamnu), we have acted treacherously (bagadnu), we have robbed, we have spoken slander. We have acted perversely, we have acted wickedly, we have acted presumptuously, we have been violent, we have framed lies. We have given bad advice, we have deceived, we have scorned, we have rebelled, we have provoked, we have turned away, we have committed iniquity, we have transgressed, we have persecuted, we have been obstinate. We have acted wickedly, we have corrupted, we have acted abominably, we have strayed, we have led others astray." We continue with another list of sins, each of which is introduced by the phrase "For the sin we have sinned before You" (al ĥet she-ĥatanu lefanekha). Taking these as a starting point, some communities add a variety of other confessions.
One might ask: How can a righteous person declare "We have rebelled, we have provoked, we have turned away, we have committed iniquity," when clearly he did not sin willfully or rebelliously? How can someone who is careful with other people’s money declare "We have robbed"?
First, he can do so because the mitzva of confession on Yom Kippur is of a communal nature. Therefore, the Sages ordained that every individual recite his confession in the plural on behalf of the entire nation, similar to the way the Kohen Gadol confessed on behalf of the entire nation.
Additionally, even if a person himself did not sin, it could be that he bears some responsibility for the sins of family members or friends. Sometimes this is because he was in a position to object to their behavior but did not do so. Other times, he could have inspired them to repent, had he made the effort. It is also possible that had he been a better role model, he would have positively influenced them, so they would not have sinned.
Finally, all Jews bear responsibility for one another. We are like one body made up of many parts. Therefore, the sin of any Jew is the responsibility of all. This is why even the righteous must confess. It cleanses them of their share in the sin and inspires others to repent (Sefer Ĥasidim §601; Arizal; Ben Ish Ĥai, Ki Tisa).
One should stand for the entire confession, which ends "Without You we have no king who pardons and forgives, none but You" (SA 607:3; MB ad loc. 10). It is proper to bow the head or bend over a little during the recitation to show humility. Some are meticulous and bow more deeply, the way we do when reciting the prayer of Modim (Shlah). Others wish to be meticulous but find it difficult to stay bent over for an extended period of time. In such a case, they should bow deeply when reciting Ashamnu but just bend slightly when reciting Al Ĥet. It is customary to beat the chest during the recitation of the confession, as if to say, "My heart caused me to sin" (MB 607:11).
5. The Timing of Confession
Yom Kippur is a time of forgiveness, atonement, and acceptance of the Jews’ repentance. Since repentance requires confession, it is a mitzva to confess as soon as Yom Kippur begins, meaning during Ma’ariv. However, the Sages were concerned that something might go wrong at the pre-fast meal – someone might get drunk and be unable to confess during Ma’ariv, or might choke during the meal and die before confessing. Therefore, they ordained that each person confess during Minĥa, prior to the pre-fast meal (Levush 607:1). Nevertheless, the confession must be repeated during Ma’ariv on Yom Kippur, as that is still the primary time for confession and atonement. Despite confessing during Ma’ariv, we confess again during Shaĥarit, Musaf, Minĥa, and Ne’ila (Yoma 87b). Why? If we just confessed and have not had time to sin, this would seem to be unnecessary. Nevertheless, it is possible that someone sinned after praying Ma’ariv. In such a case, he must confess again during Shaĥarit. Similarly, he may have sinned after Shaĥarit, in which case he must confess during Musaf, and so on. For Yom Kippur continues to atone until the end of the day when it gets dark (SAH 607:1). Additionally, whenever we stand in prayer before God on Yom Kippur, it is appropriate to confess, as repentance is the mitzva of the day. (This is different from the rest of the year, when even those who confess every day do not do so during the Amida.)
During each silent Amida, the confession is recited after the conclusion of the berakhot and before the recitation of Elohai Netzor. During the repetition of the Amida, it is recited within the middle berakha (the sanctification of the day). According to the letter of the law, an individual is not required to confess during the repetition, although he is required to stand (SA 607:3). However, Rishonim write that in practice, it is proper for the members of the congregation to recite the confession together with the ĥazan (Ran; Rema). This is so that everyone will recite ten confessions over the course of the day, corresponding to the ten times that the Kohen Gadol uttered the Tetragrammaton (10:15-16 below). How do we reach ten confessions? One before the fast during the silent Amida of Minĥa, one at night during the Amida of Ma’ariv, and eight more during the four prayer services of the day: Shaĥarit, Musaf, Minĥa, and Ne’ila. In each of these four services, one confession is recited during the silent Amida and a second is recited during the repetition. The confession that we recite during the Seliĥot after the Amida of Ma’ariv does not count, as it is not recited within an Amida (Tur 621; MB ad loc. 2).
Ramban, based on his interpretation of the Gemara (Yoma 87b), says that even though we confess during Minĥa before the pre-fast meal (see above), we should confess again after the meal, shortly before dark, so as to start Yom Kippur in a state of repentance. Aĥaronim write that it is proper to follow this stringency (Shlah). One can fulfill it by reciting the minimum confession: "But we have sinned, done wrong, and rebelled." In practice, two customs have developed to fulfill the stringency right before Yom Kippur: Ashkenazim recite Tefila Zaka, which contains detailed confessions (MB 607:1), while Sephardim recite the poem Lekha Eli Teshukati, which includes confessions. There is an opinion that these prayers must be recited while standing, since they are a type of confession (Pri Ĥadash). Nevertheless, the custom is to recite them while seated, as bedi’avad confession may be made while sitting.
Those who are not obligated to come to synagogue, such as women (or men who are ill), are not obligated to recite ten confessions. During each Amida that they pray, they should recite the appropriate confession. At least one confession must be made, as this is an obligation of the day. If at all possible, two confessions should be made, one at the beginning of Yom Kippur and another one at the end, when Ne’ila is recited. (See above, ch. 6 n. 1.)
6. Specifying Sins
There is an advantage to penitents specifying their sins, as doing so leads them to more strongly regret their misdeeds and reinforces their repentance. This is the opinion of R. Yehuda ben Bava in the Gemara. He bases it on the confession of Moshe Rabbeinu following the sin of the golden calf: "Moses went back to the Lord and said, ‘Alas, this people is guilty of a great sin in making for themselves a god of gold’" (Shemot 32:31). On the other hand, there is a disadvantage as well. Since the goal of repentance is to minimize the importance of sins, we should avoid speaking about them, which inflates their importance and shows disrespect for the divine. Additionally, being ashamed of one’s sins is fundamental to repentance, as the Sages state, "If someone sins and is ashamed of it, he is forgiven for all his sins" (Berakhot 12b). Someone who specifies his sins is likely to look as if he is not embarrassed by them. Thus, R. Akiva maintains that someone who is confessing does not need to specify his sins, as it says, "Happy is he whose transgression is forgiven, whose sin is covered over" (Tehillim 32:1).
In practice, a person can fulfill his obligation to confess without specifying his sins. He can simply declare, "I have sinned, I have wronged, I have rebelled." Clearly, then, reciting Ashamnu fulfills the obligation. Someone who knows that detailing his sins would help him repent more profoundly should quietly do so. For example, if he ate non-kosher food, he should add: "I have eaten non-kosher food" (SA 607:2; Vilna Gaon ad loc.; SHT ad loc. 3).
There is a disagreement among the Sages as to whether someone who confessed his sins the previous Yom Kippur should confess the same sins again (Yoma 86b). Some say that this is inappropriate, and one who does so is compared to an animal: "As a dog returns to his vomit, so a dullard repeats his folly" (Mishlei 26:11). In contrast, R. Eliezer ben Yaakov says, "This is praiseworthy, as we read, ‘For I recognize my transgressions, and am ever conscious of my sin’" (Tehillim 51:5). Shulĥan Arukh rules that a person may confess again for sins to which he already confessed the previous year (SA 607:4).
If a person feels that his repentance is incomplete, and that he has not succeeded in entirely erasing the sin from his heart, it may be preferable that he confess again. In contrast, once he feels that his repentance is complete and the sin is erased from his heart, it is no longer appropriate to confess, as this would indicate a lack of belief in the power of repentance. Sometimes a person repents completely and erases a sin from his heart, but a few years later he suddenly thinks about it again and is distressed by it. This happens because when he is at a lower spiritual level, his repentance seems complete; he does not think any trace of his sin remains. However, after he experiences spiritual growth and becomes more enlightened, his previous repentance is no longer sufficient to cleanse him of any trace of sin. Therefore, he must confess again to erase the faint but lingering impression of his sin (Tzidkat Ha-tzadik 134:67).
7. Public Confession
Another important question arises in the context of confession. Is it proper to confess publicly? The Gemara poses the question in light of two seemingly contradictory verses (Yoma 86b). On the one hand, we have seen that a person should be ashamed of his sins and not confess them in the presence of others. Thus we read, "Happy is he whose transgression is forgiven, whose sin is covered over" (Tehillim 32:1). On the other hand, another verse seems to indicate that a person should not try to cover up his sins. Rather, he should publicly confess them. Thus we read, "He who covers up his faults will not succeed; he who confesses and gives them up will find mercy" (Mishlei 28:13).
How do we resolve the contradiction? The Gemara presents two possible solutions. Rav suggests that if a sin was committed in private, it is preferable for the confession to be in private as well. This is because a public confession shows disrespect for the divine, and calls attention to the fact that people dare to transgress Torah commandments. However, if the sin was committed in public and God’s name was desecrated in public, it can only be rectified with a public confession. This way, the masses know that the sinner repented, and thus God’s name is sanctified (Sha’arei Teshuva 1:18).
Alternatively, R. Naĥman suggests that when someone commits an interpersonal sin, it is better for him to confess publicly, so that all will see that his friend’s honor is important to him. This also will make the person he wronged more likely to forgive him. However, someone arrogant who hurts another publicly but asks for forgiveness privately has not repented adequately. In contrast, when sins are between man and God, generally it is preferable to confess privately in order to avoid further desecration of God’s name.
In practice, both factors must be taken into account: 1) God’s honor and 2) his friend’s honor (and willingness to forgive). In general, it is preferable for sins between man and God to be confessed privately. However, if the sin was committed publicly in a way that desecrated God’s name, the confession should be public as well, as this restores divine honor. In contrast, generally interpersonal sins should be confessed publicly, as this is a better way for the offender to placate the injured party. However, in cases where a public confession would make things worse (for example, when only the two of them are aware of the offense, or when the injured party would prefer that the whole embarrassing incident be forgotten), clearly it is forbidden for the offender to confess publicly.
8. The Timing of Yom Kippur
For all halakhic purposes, night precedes day. Therefore, Yom Kippur begins at night and concludes at the end of the following day. However, it is unclear as to precisely when day ends and night begins. Does the day end at shki’a (sunset), when the sun is no longer visible, or at tzeit (when it is dark enough that three medium-sized stars can be seen)? In Israel, the difference between these times is about twenty minutes, with some seasonal variation. The twilight period between shki’a and tzeit is referred to as bein ha-shemashot. The mitzva to refrain from work on Shabbat and Yom Tov is of Torah origin. Therefore, we are stringent about the timing, in accordance with the well-known principle: "We are stringent in cases of doubt about a Torah law." Thus, Shabbat and Yom Tov start at shki’a and end at tzeit.
There is also a mitzva to extend Shabbat and Yom Tov, meaning to accept the sanctity of the day a little before its starting time and extend it a little past its ending time. Accordingly, it is a mitzva to accept the day’s sanctity a few minutes before shki’a, and to end it a few minutes after tzeit. The custom is to wait about ten minutes past tzeit (SA 608:1; Peninei Halakha: Shabbat 3:1-2). Adding time shows that these days are beloved and very precious to us. Furthermore, by taking mundane moments and transforming them into sacred ones, we show the potential of the mundane. This transformation extends the day’s holiness to all the weekdays and elevates them.
It is a mitzva for each person to verbally accept the holiness of the day, at which point all the Yom Kippur prohibitions go into effect. Women generally accept the sanctity of Yom Kippur when they recite the berakha of She-heĥeyanu as part of candle lighting. She-heĥeyanu is a celebration of the day, so it is certainly fitting to use it to accept the holiness of the day. (On other festivals, She-heĥeyanu is recited later, during Kiddush; but on Yom Kippur there is no Kiddush, so She-heĥeyanu is recited at the beginning of the holiday – Eruvin 40b; SA 619:1.) Men also accept the sanctity of the day, either by reciting the berakha of She-heĥeyanu in the synagogue, or by verbally accepting Yom Kippur (section 10 below).
Someone who concludes his pre-fast meal early is permitted to continue eating and drinking until he accepts upon himself the holiness of the day. If he was negligent and did not accept it upon himself before shki’a, all the Yom Kippur prohibitions nevertheless go into effect at shki’a (SA 608:1-3). A person may accept the holiness of the day as early as plag ha-minĥa, which is about an hour and a quarter before shki’a (MB 608:14; Peninei Halakha: Shabbat 3:2 n. 2).
9. Accepting Yom Kippur: Candle Lighting
There is a mitzva to light candles to honor Yom Kippur, just as there is a mitzva to light candles to honor Shabbat. True, the primary reason that we light Shabbat candles is to enhance and honor the festive meal (which is why the candles are lit where we eat). Nevertheless, even on Yom Kippur when eating is forbidden, lighting candles still honors the day. Additionally, it helps promote a peaceful household, as it allows the household members to see where things are and to avoid tripping over them.
In the past, there were places where people did not light candles on Yom Kippur. Since couples dress up in honor of Yom Kippur and look good, there was a concern that candlelight might draw them into intimacy (which is forbidden on the fast). This concern was reasonable since lighting candles and wearing festive clothing are associated with Shabbat and Yom Tov, which are special times for a couple to have relations; perhaps dressing up and lighting candles for Yom Kippur would tempt a couple into the same behavior even though it was forbidden. Elsewhere, people felt that on the contrary, it was better to light candles. Since intimate relations are forbidden where there is a light, lighting candles ensured that people would not be tempted to sin. The Sages declared that each community should follow its custom (Pesaĥim 53b; SA 610:1). The Sages added that the custom to light is the better one. Thus, in a place without a custom, people should light (y. Pesaĥim 4:4). This is the longstanding widespread custom.
All the laws that apply to lighting Shabbat candles apply to lighting Yom Kippur candles as well. The usual berakha recited is "Barukh ata Hashem Elokeinu Melekh ha-olam, asher kideshanu be-mitzvotav ve-tzivanu le-hadlik ner shel Yom Ha-Kippurim" ("Blessed are You, Lord our God, King of the universe, Who sanctified us with His mitzvot and commanded us to light Yom Kippur candles"). If Yom Kippur is on Shabbat, the berakha ends "le-hadlik ner shel Shabbat ve-shel Yom Ha-Kippurim" ("to light Shabbat and Yom Kippur candles").
Women generally accept the sanctity of the day with candle lighting. Therefore, those who recite the berakha on the candles after lighting should recite She-heĥeyanu immediately afterwards. Those who recite the berakha before lighting the candles should recite She-heĥeyanu when they finish lighting, because once they have recited She-heĥeyanu they may not perform any further melakha, including candle lighting.
If a woman wishes to drive to synagogue after lighting candles, she should have in mind that she is not accepting the sanctity of the day with her candle lighting. Instead, she should accept the sanctity of the day in the synagogue when the congregation recites She-heĥeyanu (Peninei Halakha: Shabbat 3:3; SSK 44:14).
10. Accepting Yom Kippur: Kol Nidrei
As we have seen, there is a mitzva to add from the mundane to the sacred and to accept the holiness of the day before shki’a. This acceptance needs to be verbalized. There are two customs regarding when this is done in synagogues, based on when Kol Nidrei is finished.
Some congregations make a point of finishing Kol Nidrei before shki’a. This is because there is a principle that we do not annul vows on Shabbat unless doing so meets some Shabbat need (Shabbat 157a). Since this principle applies to Yom Kippur as well, Kol Nidrei should not recited on Yom Kippur itself. True, some maintain that Kol Nidrei is primarily meant to neutralize future vows (5:12 above) and thus is not considered nullification of vows. Nevertheless, others maintain that it is similar to the annulling of vows, and therefore should not be recited once the day has begun (Rema 619:1; MB ad loc. 5). Those congregations should accept the day’s holiness with the recitation of She-heĥeyanu at the conclusion of Kol Nidrei.
However, most congregations finish Kol Nidrei after shki’a, with some even beginning it after shki’a. While it is true that we do not normally annul vows on Yom Kippur, when the annulling meets a Yom Kippur need it is permitted. Since the recitation of Kol Nidrei is meant to cleanse us of the sin of unfulfilled vows, it meets a Yom Kippur need. (See Shabbat 157a; SA 341:1.)
Those congregations must accept the day’s holiness before shki’a. To ensure that people will not forget to fulfill the mitzva, the gabbai should announce: "We are now accepting upon ourselves the holiness of Yom Kippur." Sometimes the ĥazan thinks he will reach She-heĥeyanu before shki’a, but during the recitation of Kol Nidrei it becomes clear that he will not. In such a case, he should pause before shki’a in order to announce that the holiness of the day is being accepted, and then continue his recitation.
11. Ma’ariv
Two Torah scrolls are taken out at the beginning of Yom Kippur. They are given to two important congregation members, who carry them to the bima. The ĥazan stands between them and declares, "With the agreement of God and of the community, in the heavenly council, and in the council of man, we give leave to pray with the transgressors among us." Some congregations take out only one Torah scroll, while others take out more than two. There are also slight variations in the formulation of the declaration. Each congregation should follow its custom (SA 619:1 and commentaries).
This introductory declaration is an appropriate way to start Yom Kippur. During Yom Kippur, the holy soul within each Jew is revealed. Therefore, even people who act sinfully all year long – outcasts from both heaven and earth, with whom we would not normally pray – are invited to join the congregation. Just as we judge these sinners favorably and view them benignly and lovingly, so too we hope that God will judge us favorably and shower us with goodness and love.
The Sages state, "Any fast in which the sinners of Israel do not participate is not deemed a fast. For though galbanum smells bad, it is nonetheless listed by Scripture as one of the spices of the incense" (Keritut 6b). Every Jew has a divine spark that is uniquely theirs. If even one Jew is missing, the entire nation is lacking. Therefore, when sinners join the prayers, sanctifying God’s name, the Jewish people are united and become rooted in the land. This is supported by the homiletic reading of Amos 9:6, "His group is entrenched in the land."
Following the declaration, Kol Nidrei is recited. It releases us from the chains of vows or obligations that we were unable to fulfill, and ensures that they will not prevent us from repenting on Yom Kippur.
We then recite verses about forgiveness, expressing the purpose of the day. This is followed by She-heĥeyanu, and the return of the Torah scrolls to the ark.
When the Torah scrolls are carried, first to the bima and later back to the ark, many people lovingly kiss them, intending this to serve as a request for forgiveness and atonement for any disrespect they may have shown to the holy Torah or its mitzvot.
In many congregations, the rabbi delivers a Kol Nidrei sermon before Ma’ariv that focuses on character development, inspiration, and repentance (Mateh Ephraim 619:9).
Even though normally a tallit is not worn at Ma’ariv, on Yom Kippur it is worn by those who wear a tallit daily for Shaĥarit. The tzitzit should remind them of all the mitzvot, protecting their souls and spirits from external evil forces, and leading God to shelter them with His sukka of peace. The tallit should be put on before shki’a so that the berakha may be recited over it. Someone who puts on a tallit after shki’a should not recite the berakha (SA and Rema 18:1; MB ad loc. 7).
It is proper to study Torah after Ma’ariv. There is a special mitzva to learn Torah on every holiday, how much more so on Yom Kippur. People should make every effort to set aside time to study then. Since the vast majority of the day is dedicated to prayer, the best time to study is after Ma’ariv (Peninei Halakha: Mo’adim 1:5-6; MB 619:16).
We will not go into detail here about the different prayer formulations, as these can be easily found in the maĥzorim of the various communities. We will focus on prayer laws and customs which express the meaning of the day.
12. Barukh Shem Kevod
The daily mitzva of accepting the yoke of heaven is fulfilled primarily by the recitation of the verse, "Hear, O Israel! The Lord is our God, the Lord alone" (Devarim 6:4). Immediately following this, we quietly recite the sentence, "Blessed be the name of His glorious kingdom forever and ever" (Barukh shem kevod malkhuto le-olam va-ed). Even though this sentence does not appear in the Torah with the Shema, the Sages instituted reciting it (Peninei Halakha: Prayer 15:7 n. 1). This is based on the following story in the Gemara. Before our patriarch Yaakov died, he gathered all his children around him. He planned to reveal to them when the world would end, but the Divine Presence left him. He said to his children, "Perhaps one of you is not worthy. After all, Avraham had Yishmael, and Yitzĥak had Esav. Is that why I cannot reveal the end to you?" They responded by declaring unanimously, "Hear, O Israel! The Lord is our God, the Lord alone. Just as the one God alone is in your heart, so too the one God alone is in our heart." At that point Yaakov said, "Blessed be the name of His glorious kingdom forever and ever." The Sages faced a dilemma. How can we recite this phrase? It does not appear in the biblical text! Yet how can we not recite it? Our patriarch Yaakov said it! Therefore, they instituted reciting it quietly. This can this be compared to a princess who smelled spices stuck to the bottom of the pot (and craved them). If she were to admit to the craving, she would embarrass herself; if she were to say nothing, she would miss out. So her servants started sneaking them to her (Pesaĥim 56a).
An alternative tradition maintains that Moshe Rabbeinu is the one who instituted the recitation of Barukh shem kevod. When he ascended to heaven, he heard the ministering angels praising God by saying, "Blessed be the name of His glorious kingdom forever and ever." Upon his descent, Moshe ordained that the Jews recite it quietly. The question was raised: Why did he not ordain that they recite it aloud? A parable was offered in response. To what can this be compared? To a supporter of the king, who stole a very nice cloak from the palace and gave it to his wife, saying, "Do not wear this in public; wear it only at home." So too, the Jews are not permitted to recite Barukh shem kevod publicly except on Yom Kippur, when they are as pure as the ministering angels (Devarim Rabba 2:36).
In order to understand the significance of this topic, we must first explain two levels of divine unification. The first statement, the Shema, gives expression to the highest level of absolute, all-inclusive unification, referred to as yiĥud elyon. On this level, everything unites to reveal God. The second statement, Barukh shem kevod, gives expression to the plane which came into existence following the world’s creation, referred to as yiĥud taĥton. This involves the acceptance of the yoke of heaven based on God’s manifestation in this world. Each individual being and every single thing has its own place. God gives them all life, ruling over them in accordance with their deeds. This is why we refer to His name (shem) and sovereignty (malkhuto) in the world, not to His essence. If His essence were to be revealed, the light would be so intense that all of creation would be overwhelmed and melt away. (See Tanya, Sha’ar Ha-yiĥud Ve-ha’emuna.)
God’s absolute unification is on such a high plane that it is revealed only through the root of the soul and only at times of self-sacrifice. Accordingly, we are commanded to tap into yiĥud elyon only twice a day, with the recitation of Shema. The Sages ordained pairing it with yiĥud taĥton, which acknowledges God’s manifestation within this diverse world. (See Nefesh Ha-ĥayim 3.) Yiĥud taĥton is very precious to God, as the purpose of creation is for God to be recognized within this material world, with all its beauty and glory, colors and sounds, desires and inclinations. This is why the ministering angels praise God with the amazing paean, "Blessed be the name of His glorious kingdom forever and ever." However, saying it out loud is inadvisable. Together with the positives of revealing the Divine Presence in this world, there are also negatives – evil forces which may draw us to sin. This is why we first tap into yiĥud elyon, and only afterwards quietly recite the praise of yiĥud taĥton.
On Yom Kippur, we fast and take a break from everything related to our physical beings. It is only then, when we become similar to ministering angels and oblivious to the evil inclination, that we can utter Barukh shem kevod aloud, knowing that we are privileged to sanctify His name in this world. Even though we sometimes stumble into sin, on Yom Kippur it is revealed that ultimately, we will succeed in drawing down His light into this world, with all its byways and highways. As a result, God judges the Jews with love and mercy. (See Derekh Hashem 4:4:6-7.)
13. Torah Reading and Charity
After Shaĥarit, two Torah scrolls are removed from the ark. From the first scroll we read the description of the Kohen Gadol’s service on Yom Kippur, which is found in the portion of Aĥarei Mot (Vayikra 15). Six people are called up to the Torah. The number of people called up to the Torah for an aliya changes in accordance with the holiness of the day. On Yom Tov, when melakha is forbidden but food preparation is permitted, five people are called up. On Yom Kippur, when all melakha is prohibited, six people are called up. On Shabbat, when all melakha is prohibited and the punishment for desecration is greater, seven people are called up. If Yom Kippur is on Shabbat, seven people are called up (Megilla 21a, 22b; SA 621:1).
The maftir is read from the second Torah scroll. It is taken from the portion of Pinĥas and deals with the additional sacrifices offered on Yom Kippur (Bamidbar 29:7-11). The haftara is from Yeshayahu (57:14-58:14), which is an appropriate choice because the prophet exhorts the people to repent, and the verses mention resting on Shabbat and Yom Kippur.
During Minĥa there are three aliyot, and we read a section of the Torah dealing with prohibited sexual relations (Vayikra 18). It is meant to inspire the people to repent for and refrain from these extremely tempting but very serious transgressions which take a toll on our holiness. The haftara is the book of Yona, which teaches us about divine providence, from which no one can hide. It also teaches us about the great power of repentance, which is effective even when incomplete, as God does not wish to punish sinners (Megilla 31a; SA 621:1).
On Yom Kippur, it is customary to pledge money to the poor and to those dedicated to Torah study, in order to elevate the souls of parents and family members who have passed away. For the dead also achieve atonement on Yom Kippur, when charity is given on their behalf (Mordechai; SA and Rema 622:4). This is why the day is referred to as Yom Ha-kippurim (in the plural), as it atones for both the living and the dead. But haven’t those who have died already been judged? How can charity help them? When their children and family members are inspired to donate money and do good deeds in their memory, it shows that the departed souls continue to have a positive influence on the world. Therefore, they earn the right to be judged again in the heavenly court, taking into account the extra merits which they have accrued.
14. Bowing during Musaf
During Musaf, it is customary to bow down at various points during the description of the Yom Kippur Temple service, just as the Kohanim and the people who stood in the Temple courtyard bowed and fell to the ground when the Kohen Gadol uttered the Tetragrammaton. As we will see (10:15-16), the Kohen Gadol uttered it ten times. Nine of them were in the course of three confessions, and the final one was when he announced which goat was for God. The three confessions were on behalf of himself and his wife, on behalf of his fellow priests, and on behalf of the nation. Nowadays, the general custom is to bow four times during the prayer service. We bow once during the descriptions of each of the three confessions. The timing of the fourth bow, however, is the subject of dispute. Sephardim bow when they mention the goat for God (Beit Yosef; see 10:9 below). Ashkenazim bow when reciting "we bow" ("va-anaĥnu kor’im") in Aleinu, preceding the description of the Kohen Gadol’s Temple service (Raavya; Rivash; Rema 622:4). Yemenites do not bow at all during Musaf.
There are three types of bows: prostration (hishtaĥavaya gemura), in which a person lies flat on the ground with hands and feet outspread; kida, a bow in which a person remains standing with bent knees and brings his head to the ground; and keri’a, kneeling, in which a person gets down on his knees and bends forward until his face reaches the ground (Berakhot 34b; Shavu’ot 16b). Nowadays, most people kneel on Yom Kippur, while a minority prostrate themselves.
Generally speaking, people who bow first spread something on the floor beneath them, creating a separation between their head and the ground. This is because it is forbidden to bow on a stone floor, as we read, "You shall not place figured stones in your land to worship upon" (Vayikra 26:1). The reason for the prohibition may be that this was how idols were worshipped. People worshipped nature and stones, attempting to become as close as possible to them. Therefore, the Torah forbids bowing on stone, thus ensuring that no foreign elements infiltrate our prayers. Only in the Temple was it permissible to bow on a stone floor, because in the Temple precincts it was clear that all creations – animate and inanimate – were subject to God, yearned for Him, and bowed to Him alone. Thus, even bowing down on stone was permitted (Sefer Ha-ĥinukh §349).
The Torah prohibition applies only when two conditions are met: the person is prostrating himself, and his head is resting on a stone floor. The Sages extend the prohibition and forbid bowing when either one of these conditions is met. Thus prostration is prohibited even when a floor is not made of stone, and all forms of bowing are prohibited when a floor is made of stone. This is why people spread something on the floor to separate between the head and the floor (Rema 131:8).
15. The Meaning of Bowing
A person’s deepest desire is to draw close to God and to thank Him for all His goodness. But since God is so exalted and mighty, great and awesome, a person becomes awestruck and overwhelmed when faced with His tremendous grandeur. He feels compelled to bow, effacing himself before God. As we have seen, there are three types of bowing. Each has its own meaning.
Prostration involves a person lying prone with hands and feet extended, expressing absolute self-effacement before God. But this is not a self-effacement of non-existence. Rather, it is a self-effacement born of clinging to God. By virtue of this, a person is able to draw down blessing upon himself from the Source of Life. King David frequently bowed to God, thanking Him for His help, as we read, "But I, through Your abundant kindness, enter Your house; I bow down in awe at Your holy Temple" (Tehillim 5:8). And similarly, "I bow toward Your holy Temple and praise Your name for Your kindness and faithfulness, because You have exalted Your name, Your word, above all. When I called, You answered me, You inspired me with courage. . . . High though the Lord is, He sees the lowly. . . ." (ibid. 138:2-8).
Kida involves a person remaining standing but bringing his head to the ground, indicating great submission. Even though he remains standing, he is bent double, showing total submission.
Keri’a involves a person falling to his knees and bending forward so his face is on the ground. It is a combination of prostration and kida, of self-effacement and submission. It is similar to prostration in that it brings the person close to the ground, and it is similar to kida in that he is bent double before His Creator.
The Sages tell us that good things happen as a result of bowing:
Avraham returned unharmed from Mount Moriah together with Yitzĥak, only in the merit of his bowing, as we read, "We will worship (ve-nishtaĥaveh) and we will return to you" (Bereishit 22:5). The Jews were redeemed from slavery, only in the merit of their bowing, as we read, "When they heard that the Lord had taken note of the Israelites and that He had seen their plight, they bowed low in homage (ya-yikdu va-yishtaĥavu)" (Shemot 4:31). The Torah was given only in the merit of bowing, as we read, "Then He said to Moshe, ‘Come up to the Lord, with Aharon, Nadav and Avihu, and seventy elders of Israel, and bow low from afar’" (ibid. 24:1). Ĥannah was remembered only in the merit of bowing, as we read, "And they bowed low there before the Lord" (1 Shmuel 1:28). Only in the merit of bowing will the exiles will be gathered in, as we read, "And on that day, a great ram’s horn shall be sounded; and the strayed who are in the land of Assyria and the expelled who are in the land of Egypt shall come and worship (ve-hishtaĥavu) the Lord on the holy mount in Jerusalem" (Yeshayahu 27:13). The Temple will be rebuilt only in the merit of bowing, as we read, "Exalt the Lord our God and bow down to His footstool; He is holy!" (Tehillim 99:5). The dead will be brought back to life only in the merit of bowing as we read, "Come, let us bow down and kneel (nishtaĥaveh ve-nikhra’a), bend the knee before the Lord our Maker" (ibid. 95:6) (Bereishit Rabba 56:6).
All who entered the Temple courtyard bowed to God. (See m. Midot 2:3.) When the daily offering was brought and Levi’im sang and blew the trumpets, the people standing in the courtyard bowed (m. Tamid 7:3).
When a person repents and confesses before God, it is proper that he bow, following the example of Moshe who bowed when he prayed to God to forgive the Jews’ sins (Bamidbar 14:5, 16:22; Devarim 9:25). This is why the Jews standing in the courtyard would bow when the Kohen Gadol uttered the Tetragrammaton during the Yom Kippur confessions (Yoma 66a).
Following this line of thought, the Sages ordained that people bow five times during every Amida. This bowing is done while standing but bending deeply at the waist, and is similar to kida (Peninei Halakha: Prayer 17:6). There were people who prostrated themselves after the Amida, while reciting confessions and offering supplications to God. This became known as nefilat apayim, "falling on the face," and was a precursor to today’s Taĥanun (MT, Laws of Prayer 5:1, 13-14; Tur OĤ 131; Peninei Halakha: Prayer 21:1).
However, a number of concerns led to the discontinuation of the custom of actually "falling on the face." On the halakhic level, besides the problem of prostration on a stone floor, there is an additional concern as well. A prominent person is permitted to "fall on the face" only when he is certain that God will respond, as He did to Yehoshua bin Nun (Megilla 22b; SA 131:8), and who can be certain of this? However, the primary concern is based on Zohar. It speaks extensively about the power of nefilat apayim, during which the supplicant must truly devote himself to God, and see himself as if he is dead. It continues: "This needs to be done with intent; then God is merciful and forgives his sins. Happy is the person who knows how to appeal to and worship his Master willingly and intentionally. Woe is to one who tries to appeal to his Master when his heart is distant and unwilling. He is the subject of the verse, ‘Yet they deceived Him with their speech, lied to Him with their words; their hearts were inconstant toward Him’ (Tehillim 78:36-37). If the person says, ‘O Lord, I set my hope on You’ (ibid. 25:1) while his heart is distant, this will be responsible for his premature death" (Zohar, Bamidbar 121a). Since we are concerned about not being fully focused when we petition God, and about not being deserving, we no longer bow during Taĥanun. Instead, Ashkenazim and some Sephardim sit, leaning forward and resting the forehead on the forearm. Other Sephardim avoid even that (Peninei Halakha: Prayer 21:3).
However, on Yom Kippur, thanks to the sanctity of the day and our intense devotion, we are not concerned about any of this. Therefore, the custom is to bow during the description of the Temple service, as is appropriate for a penitent.
16. Birkat Kohanim During Ne’ila
Fundamentally, Kohanim are meant to bless the nation during every repetition of the Amida. However, the Sages prohibited their doing so during Minĥa. This is because Minĥa is generally prayed following a meal. The Sages were concerned that the Kohanim might drink alcohol during the meal, and then recite Birkat Kohanim while under the influence, which is strictly prohibited. However, on fast days when the Ne’ila prayer is recited (such as Yom Kippur or fasts declared due to drought), there is no concern that the Kohanim will drink. Thus, Birkat Kohanim is recited during Ne’ila (SA OĤ 129:1; Peninei Halakha: Zemanim 7:12 n. 16).
Following this logic, it would seem that Birkat Kohanim should also be recited during Minĥa on Yom Kippur. Since everyone is fasting, no one is drinking. Furthermore, on Yom Kippur Minĥa is recited late, immediately preceding Ne’ila (which is recited immediately before shki’a), whereas normally Minĥa may be recited at any point during the afternoon. Although some poskim do rule that Birkat Kohanim is recited during Minĥa on Yom Kippur (Behag), most Rishonim maintain that it is not. Since Minĥa is not prayed as late as Ne’ila, we are concerned that people might get confused and draw the incorrect conclusion that Birkat Kohanim may be recited during Minĥa on weekdays as well (R. Amram Gaon). In practice, Birkat Kohanim is not recited during Minĥa. However, if a Kohen ascends to recite it, he is not sent back to his seat; rather, he may recite the blessing (Rambam; SA 129:1-2, 622:4; 623:5).
Ne’ila should be scheduled so that Birkat Kohanim will be recited before shki’a, as many are of the opinion that it may be recited by day only. This is because it is compared to the sacrifices, which were offered by day only (MB 623:8). Since Birkat Kohanim is Torah-ordained, if necessary we abbreviate poetic prayers and supplications to allow it to be recited before shki’a. Nevertheless, Birkat Kohanim may be recited bedi’avad even during twilight, since that may still qualify as daytime.
17. Ne’ila
The Sages instituted an extra prayer service at the end of the fast, as there is a tradition that those who pray at length will be answered. If our standard prayers are not enough to garner a response, perhaps adding a service will do the trick. This service is referred to as Ne’ila because it is recited at the time when the gates of the heikhal were locked (ne’ulim) at the end of the Temple service. Ne’ila also refers to the locking of the gates of heaven. For at the end of the day, the sanctity of Yom Kippur recedes, and the gates of heaven, which had been open throughout the High Holy Days to all penitents who knocked, are locked.
Ne’ila may be recited from the time when the sun can be seen in the tree tops in the west, approximately forty minutes before shki’a. Those who wish to begin as much as an hour before shki’a may do so. The ĥazan must time the service so that Birkat Kohanim can be finished before shki’a (as explained in the previous section).
Even though the gates of the heikhal were locked at shki’a, the gates of heaven are locked only at the end of the day, after all light has vanished. Therefore, we continue reciting prayers and supplications until tzeit. A ĥazan who extends Ne’ila past tzeit is not to be reprimanded.
In Ne’ila, the verb that refers to heavenly judgment is different from that of the other High Holy Day prayer services. Whereas those earlier services refer frequently to the "writing" of heavenly verdicts, during Ne’ila these references are to the "sealing" of verdicts. This is because as Yom Kippur is ending, verdicts are being sealed. Nevertheless, someone who accidentally recited "writing" instead of "sealing" does not need to repeat the prayer.
It is proper for a person to marshal all his resources for Ne’ila. After all, Yom Kippur is the apex of the Ten Days of Repentance, and Ne’ila is the apex of Yom Kippur. Everything follows the conclusion; if not now, when? Therefore, even someone who feels weak because of the fast should push himself to pray with clear and pure focus, and resolve to repent and to increase his Torah study and mitzva observance (MB 623:3). Because Ne’ila is so important, it is customary to leave the ark open from the beginning of the repetition of the Amida until the Kaddish at the conclusion of the service (Mateh Ephraim 623:7).
18. A Declaration of Faith and Shofar Blowing
At the conclusion of the Ne’ila prayer – before the holy ark is shut and before the gates of heaven close, when no time remains to confess or to add more prayers and requests – we collectively accept the yoke of heaven. For during the High Holy Days, our awareness that faith is the foundation and purpose of everything is sharpened. Every Jew wants to cling to God and to perfect the world under His sovereignty. The stronger our faith, the more complete our repentance, and the better and more blessed the upcoming year. Therefore, we reinforce our faith in the last minutes of this holy day.
The primary expressions of our acceptance of the yoke of heaven are found in our recitation of the verse of Shema Yisrael, followed by Barukh shem kevod. We follow this with the seven-fold recitation of "The Lord is God," which hints at the Shekhina ascending through the seven heavens. During the Ten Days of Repentance and Yom Kippur, the Shekhina draws near to us to enable our repentance; with their conclusion, it recedes (SA 623:6; MB 623:11-12).
Immediately following this, at tzeit or slightly before, we blow the shofar in accordance with the instructions in the maĥzor. These blasts signal the end of the day and the ascent of the Shekhina, as we read, "God ascends with a blast; the Lord, with the sound of a shofar" (Tehillim 47:6). They are also meant to bring to mind the blast sounded during the Jubilee. With that blast, the slaves went free and the fields returned to their previous owners (6:11 above). By extension, our shofar-blowing on Yom Kippur symbolizes the emancipation of the soul, freed of the chains of sin and returned to freedom. It also hints at redemption and freedom from any form of exile, as we read, "And on that day, a great ram’s horn shall be sounded; and the strayed who are in the land of Assyria and the expelled who are in the land of Egypt shall come and worship the Lord on the holy mount in Jerusalem" (Yeshayahu 27:13).
Following the blasts, the tremendous tension of the High Holy Days dissipates, and all Jews know that their souls are purified and free. Their hearts are filled with joy (3:5 above). Thanks to the profound immersion in repentance and faith, all Jews know that God loves them and accepts their repentance, and are confident that they will be able to ascend and improve in the course of the upcoming year. This awareness leads many congregations to get up and dance, singing "Le-shana ha-ba’a bi-Yerushalayim ha-benuya" (Next year in Jerusalem rebuilt).
If there is concern that people might eat or drink immediately after the blasts are sounded, then they may not be blown before tzeit. Where there is no such concern, the blasts may be sounded during twilight (MB 623:12).
19. The End of the Fast, Ma’ariv, and Kiddush Levana
As we have seen, technically the fast ends at tzeit, but since there is a mitzva to add to the sacred, we end the fast a few minutes later than that. (See section 8 above.) In Israel, thirty minutes after shki’a is a few minutes past tzeit. After that, one may make Havdala, eat, and drink. It is not necessary to take into consideration the position of Rabbeinu Tam that tzeit is seventy-two minutes after shki’a (Peninei Halakha: Shabbat ch. 3 n. 1).
Ma’ariv may be begun twenty minutes after shki’a, but those who do so should repeat the first chapter of Shema later, when it is definitely night (Peninei Halakha: Tefilla 25:5).
Many recite Kiddush Levana right after Yom Kippur. The days leading up to Yom Kippur are tension-filled due to the upcoming judgment. Since Kiddush Levana needs to be recited joyfully, it is not appropriate to recite it then. However, with the completion of the prayers on Yom Kippur we are very happy, so this is an appropriate time to thank God for the light of the moon. Some prefer to go home and eat and drink first, and then reassemble the minyan in order to recite Kiddush Levana joyfully. However, if someone is afraid that he will forget to recite it later or that it will be difficult to find a minyan then, it is better that he recite it at the end of Ma’ariv. (See 5:7 above.)
20. Havdala
Even after the fast finishes, it is still prohibited to do melakha, eat, or drink until after Havdala, as Havdala is the way in which we take leave of the holy day. Following the recitation of Ata Ĥonen in the Amida, melakha is permitted, but eating and drinking are still prohibited. With the recitation of Havdala over a cup of wine, all is permitted. If someone did not pray Ma’ariv but recited the phrase "Barukh ha-mavdil bein kodesh le-ĥol" ("Blessed is the One Who distinguishes between the sacred and the mundane"), he is permitted to do melakha. However, he may not eat and drink until he hears Havdala recited over a cup of wine (SA 624:1; Peninei Halakha: Shabbat 8:8).
The Havdala service following Yom Kippur includes the recitation of berakhot over wine and over fire, as well as the berakha of Havdala itself. The verses which are customarily recited before Havdala on Shabbat are not recited, nor is a berakha made over spices. The berakha recited over the spices on Saturday night is to comfort people for the departure of the neshama yeteira (lit. "expanded soul"). Following the fast, though, there is no need for comfort, as we are happy because our sins have been forgiven. Even when Yom Kippur is on Shabbat, according to many authorities, spices are not used. One who nevertheless wishes to recite the berakha over them may do so after he finishes Havdala and drinks the wine.
Unlike on Saturday night, when we light the Havdala candle by striking a match and lighting the candle from it, after Yom Kippur we make Havdala using a pre-existing flame, i.e., a flame that has been burning throughout Yom Kippur. This is because fire was discovered on Saturday night. The Sages tell us that it was on the first ever Saturday night that Adam took two stones and rubbed them together, producing fire, for which he praised and thanked God. To commemorate this, we too thank God for fire on Saturday night. However, after Yom Kippur the berakha over fire is meant to highlight that during Yom Kippur we were not allowed to harness the power of fire, while now we may. Therefore, the berakha must be recited specifically over a flame that was burning on Yom Kippur but was not used because of the prohibition on using fire. This is why there is a custom to light a yahrzeit candle before Yom Kippur, and use it at the end of the day to make Havdala on (SA 624:4; MB ad loc. 7).
Although ideally the berakha should be recited over a pre-existing flame, bedi’avad if someone forgot to light a candle before the fast or lit one that went out, he may make Havdala using a candle lit from a pre-existing flame. Therefore, if necessary, one may find a neighbor who has a pre-existing flame, use it to light his candle, take the candle home, and recite Havdala over it (Ramban; Rema 624:5).
If someone does not have a pre-existing flame and cannot light from a pre-existing flame, he does not recite the berakha over fire at the end of Yom Kippur (SA 624:4; BHL s.v. "ve-yesh omrim"). If Yom Kippur coincides with Shabbat, bedi’avad one may recite the berakha over a candle lit after Shabbat (MB 624:7; SHT ad loc. 9).
After Havdala, we eat and drink joyfully, because it is still a somewhat festive time. This also expresses our belief that God lovingly accepts those who return to Him. The Sages tell us that after Yom Kippur a heavenly voice proclaims (Kohelet 9:7), "Go, eat your bread in gladness, and drink your wine in joy; for your action was already approved by God" (Kohelet Rabba ad loc.; Rema 624:5).
The especially pious begin building their sukkot after Yom Kippur, in order to transition from one mitzva to the next (Maharil; Rema 624:5; Peninei Halakha: Sukkot 2:12).

Yom Kippur

Peninei Halakha