1. It is forbidden to wash on Yom Kippur,¹Our Sages instituted this prohibition based Solomon's description (I Kings 2:26 of David's affliction, which included being forced to go without washing (Yoma 77a). whether using hot or cold water.²With regard to the prohibition against washing on the Sabbath and holidays, a distinction is made between washing with hot water and washing with cold water, because that prohibition was instituted lest the keepers of the baths heat water on these holy days. On Yom Kippur, the prohibition was instituted to prohibit washing per se. In this regard, we find a verse (Proverbs 25:25 , "Like cold water on a wearied soul," including even cold water. One may not wash one's entire body [at one time], nor any individual limb. It is even forbidden to immerse one's small finger in water.

A king and a bride may wash their faces:³From this leniency, some authorities infer that the prohibition against washing is Rabbinic in origin. If its source had been in the Torah, the Sages would not have granted such a leniency. Nevertheless, it is possible to explain that since the Torah's prohibition applies only to washing for the sake of pleasure, washing for other reasons is permitted when necessary. a bride so that she will not appear unattractive to her husband, and a king so that he will appear splendorous, as [Isaiah 33:17] states: "Your eyes shall behold the king in his splendor."⁴See Hilchot Melachim 2:5. Until when is a wife considered to be a "bride"? For thirty days.⁵The Mishnah Berurah 613:26 mentions opinions that do not allow this leniency in the present age.

2. When a person is soiled with filth or mud, he may wash off the dirt in an ordinary manner without reservation.⁶For it is only washing for the sake of pleasure that is forbidden, and not washing for the sake of cleanliness (Yoma 77b). [Similarly,] a woman may wash one hand in water and give a piece of bread to a child.⁷Yoma, ibid. explains that this refers to shibta, which Rashi interprets as meaning a spirit of impurity that rests on one's hands after sleep. For this reason, the Shulchan Aruch (Orach Chayim 613:2) allows one to wash one's hands upon arising in the morning.

A person who is ill may wash in an ordinary manner even though he is not dangerously ill. Similarly, all those who are obligated to immerse themselves [for the sake of ritual purity] should immerse themselves in an ordinary manner. This applies both on Tish'ah B'Av and on Yom Kippur.⁸This applied only in the ages when the people observed the laws of ritual purity. At present, since we do not possess the ashes of the red heifer, there is no way we can purify ourselves from the impurity contracted through contact with a human corpse, and we are all ritually impure. Hence, it is forbidden to immerse oneself on Yom Kippur and Tish'ah B'Av. Even a woman who is obligated to immerse herself on this day to purify herself from the niddah state should postpone her immersion. (See Shulchan Aruch, Orach Chayim 613:12, 554:8.)

3. [The following rules apply] in the present age⁹I.e., in contrast to the era of Ezra, who ordained that a person who saw a nocturnal emission must immerse himself in the mikveh before reciting the Shema, praying, or engaging in Torah study. (See Hilchot Kri'at Shema 4:8, Hilchot Tefillah 4:4-6 and notes.) when a man has a seminal emission on Yom Kippur: If it is still moist, he should wipe it off with a cloth; this is sufficient. If it is dry, or he has become soiled, he may wash the soiled portions of his body and pray.¹⁰For it is forbidden to pray while there is a trace of semen on one's body. It is, however, forbidden for him wash his entire body or to immerse himself.

For a person who immerses himself in the present age is not ritually pure¹¹I.e., although a seminal emission conveys ritual impurity and immersion in a mikveh removes that impurity, this is not of consequence in the present age. - [he is impure regardless - ] because of ritual impurity contracted from a human corpse.¹²Which can be removed only when the ashes of the red heifer are sprinkled on a person. The practice of washing after a nocturnal emission before prayer in the present age is only a custom. And a custom may not nullify a prohibition; it may only prohibit that which is permitted.¹³I.e., a person may accept a custom that requires more stringent conduct than that obligated by the letter of Torah law for various reasons. He may not, however, adopt any leniency in Torah law for such reasons.

The statement that a person who had a seminal emission on Yom Kippur should immerse himself was applicable only [in the era] when it was required to immerse oneself after a seminal emission and, as explained, this ordinance has already been nullified.

4. It is forbidden to sit on mud that is moist¹⁴This would also be done for the purpose of cooling off (Shulchan Aruch, Orach Chayim 613:9). enough that if a person places his hand on it, sufficient moisture will rise up with it so that if he joins this hand to his other hand, the other hand will also become moist.¹⁵This is the explanation of the Rabbinic expression, טופח על מנת להטפיח.

A person should not fill an earthenware container with water and use it to cool himself, for the water permeates through its walls. It is even forbidden to use a metal container [for this purpose], lest water sprinkle on his flesh.¹⁶One may, however, use an empty container for this purpose (Shulchan Aruch, loc. cit.). It is permitted to cool off [by holding] fruit [against one's flesh].

5. On the day preceding Yom Kippur, a person may take a handkerchief and soak it in water, wring it out slightly,¹⁷I.e., he must wring it out so that it will no longer be טופח על מנת להטפיח, as explained in the previous halachah. and place it under clothes [so that it will not be exposed to the heat of the sun]. On the following day, he may wipe his face with it without any reservation,¹⁸The Ramah (Orach Chayim 613:9) forbids this, lest the person squeeze water from the cloth and thus perform one of the forbidden labors. despite the fact that it is very cold.

6. A person who is going to greet his teacher,¹⁹For it is a mitzvah to greet one's teacher (Chaggigah 5b). his father,²⁰Since honoring one's parents is a mitzvah. or someone who surpasses him in knowledge, and similarly, a person who is going to study in the House of Study, may pass through water²¹For his intent is to perform the mitzvah and not to take pleasure in bathing. that is neck-high²²The Shulchan Aruch (loc. cit. 613:5) emphasizes that one should not enter water in which the current is fast-moving, because of the danger involved. without any reservation.²³The Ramah (Orach Chayim 613:8) states that even if there is a circuitous route that does not require one to pass through water, one may take a direct route through the water. Shulchan Aruch HaRav 613:13 and the Mishnah Berurah 613:22 differ, and prohibit passing through water if there is an alternative route, even one that is much longer.

[Moreover, after] he performs the mitzvah that he intended to perform, he may return to his home via the water. For if we did not allow him to return, he would not go, [and with this restriction, we would] thwart [his observance of] the mitzvah.

Similarly, a person who goes to guard his produce may pass through water that is neck-high without any reservation.²⁴Although guarding one's produce is not a mitzvah, this leniency was granted because of a person's concern for his money. In this instance, the person is not allowed to return through water on Yom Kippur (Shulchan Aruch HaRav 613:12). These leniencies are granted, provided one does not extend his hands out from under the fringes of the garments, as one would do during the week.²⁵Forcing the person to deviate from his ordinary pattern will remind him not to squeeze the water from his garments (Shulchan Aruch HaRav 613:8).

7. It is forbidden to wear a [leather] shoe or a sandal,²⁶Yoma 77a also regards going without shoes as an affliction, based on Solomon's statements describing David's afflictions (I Kings 2:26 cited previously, for II Samuel 15:30 describes how David walked barefoot when fleeing from Avshalom. even on one foot. It is, however, permitted to wear a sandal made of reeds, rushes,²⁷Our translation for שעם is based on the gloss of Rabbenu Manoach. He also offers an alternative meaning of the word, "tree bark." In modern Hebrew, שעם means cork.or the like. Similarly, a person may wind cloth over his feet or the like, for his feet remain sensitive to the hardness of the ground and he feels as if he is barefoot.²⁸The Mishnah Berurah 614:5 states that in his time, it was customary to wear socks and not shoes or sandals made of rubber or similar materials. Nevertheless, at present it has become customary to wear such shoes or sandals.

Although children are allowed to eat, drink, wash, and anoint themselves, they should be prevented [from wearing] shoes and sandals.²⁹Refraining from any of the other four activities mentioned could affect the child's health and growth. This is not true with regard to wearing shoes and sandals. On the contrary, children often go without shoes.

8. All people are allowed to wear sandals [to protect themselves] from being bitten by scorpions and the like.

A woman who has just given birth may wear sandals for thirty days, lest she be chilled. The same law applies to other people who are sick, even if their illness is not dangerous.³⁰The halachic equivalence between a woman who has just given birth and a sick person is established in Hilchot Shabbat 2:14.

The Shulchan Aruch (Orach Chayim 614:3) also grants this leniency to a person who has a wound on his foot. The Ramah (loc. cit.:4) states that shoes may also be worn outside if the streets are very muddy.

9. [Just as it is forbidden to anoint] one's entire body, so too, is it forbidden to anoint a portion of one's body. [This restriction applies] both to anointment that brings one pleasure and to anointment that does not bring one pleasure.³¹The Shulchan Aruch (Orach Chayim 614:1) interprets this to mean that it is prohibited to anoint oneself even for purposes of cleanliness.

When a person is sick, however, or if he has sores on his scalp, he may anoint himself in an ordinary manner without any reservation.

10. There are communities where it is customary to light a candle on Yom Kippur, so that one will be modest with regard to one's wife and thus not be prompted to engage in sexual relations. There are, by contrast, other communities where it is customary not to light a candle, lest one see one's wife, be attracted to her, and be prompted to engage in sexual relations.³²Shulchan Aruch HaRav 610:1 explains that it is an obligation to honor Yom Kippur by kindling lights, just as it is a mitzvah to honor other holidays. Nevertheless, because of the fear that one might be prompted to engage in sexual relations, certain communities adopted the custom of nullifying this mitzvah in homes where a husband and wife live together. Pesachim 53b applies the verse (Isaiah 60:21 "And your nation are all righteous" to both customs.

In all communities, it is customary to light candles for Yom Kippur, either at home or in the synagogue. The above explanation clarifies the decision of the Ramah, who maintains that one should recite a blessing over these candles. There are, however, other explanations, and for this reason, there are authorities (see Sha'ar HaTziyun 610:5) who maintain that a blessing should not be recited.

If Yom Kippur falls on the Sabbath, it is an obligation to light [a candle incumbent on the members] of all communities. For lighting a candle on the Sabbath is an obligation.³³See Hilchot Shabbat 5:1.

Blessed be God who grants assistance.