A Complete Rest Day
"This shall remain for you an eternal decree: In the seventh
month on the tenth of the month, you shall afflict yourselves
. . . (Vayikra 16:29). Although Judaism generally
frowns upon self-affliction, on Yom Kippur the Torah
seemingly designates it as the focal point of the day. In
addition to the prohibition against eating and drinking, we
are obligated to abstain from other bodily pleasures,
including washing, anointing ourselves and wearing shoes.
Why this sudden deviation? The less occupied a person is with
his bodily needs, the more he can focus on the true purpose
of the day: restoring our relationship with the Creator of
the universe. If we were allowed to partake of these
comforts, we could easily come to miss the whole point of Yom
Kippur. Withholding ourselves from these amenities
constitutes the proper backdrop for letting the message of
the day penetrate our souls (according to Rashi, Shabbos
114b).
In this light we can understand why the Rambam steers away
from the word "affliction" when describing the nature of the
day, and instead uses the word shevisoh -- resting
(Rambam Shevisas Osor Ch.1). We rest on Shabbos by
refraining from creative activity. This allows us to see
better that Hashem's hand is the only guiding force in the
universe. So too by `resting' from physical pleasures on Yom
Kippur, a Jew can come to the recognition that the purpose of
man is to serve his Creator and not to follow his own
desires. Yom Kippur is therefore referred to by the Torah as
Shabbas Shaboson, a complete rest day (Vayikra
16:31.)
All Rishonim agree that the Torah forbids eating and drinking
on Yom Kippur. There is a dispute among the Rishonim
regarding the remaining inuyim. Some write that they
are derabbonon (Rambam) while others understand that
they are also Torah prohibitions (Ran). However even these
opinions understand that the Torah endowed the Rabbonim with
power to decide which activities are prohibited. In a case of
doubt, it is proper to follow the latter view and act
stringently (611:3).
Pleasure Bathing
Lying back in the warm water of a Jacuzzi is among the most
relaxing activities available. Even if one does not bathe on
such an elaborate scale, and even if the water is cold, and
even if one is standing up, our Sages forbid any type of
washing for pleasure purposes. This prohibition was not meant
to hinder everyday functioning. In certain situations where
there is a clear indication that it is done for a practical
purpose, washing is permitted.
One example of this is washing to remove filth. Since one's
intention is merely to get off the dirt, this is not viewed
as a pleasure activity. This leniency should be handled with
care. When washing one must make sure to only wet the parts
of the body which are actually dirty. However if these dirty
places are spread out over a large area and cleaning each
spot is arduous, a shower is permitted (Mishna Berurah
613:1).
"Your eyes will behold the king in his splendor" (Yeshayah
33,17). Appearance plays a major role in winning the
admiration of others, especially with regard to a king. A
radiant face, glistening from droplets of cleansing moisture
insures that the king's glory will remain intact in the eyes
of his people (Yuma 73b; Shulchan Oruch
613:10). Therefore a king may wash his face on Yom Kippur.
In the same vein, the first thirty days of marriage are
crucial for a couple in establishing a cohesive relationship
for the rest of their lives. Therefore a bride is allowed to
wash her face during the first month of her marriage
(ibid.).
However the modern day poskim add an interesting
twist. With the addition of so many prayers to the Yom Kippur
liturgy, the men are outside of the house from dawn until
dusk and they hardly have time to even glance at their wives.
As a result, the prevalent custom is that now even a newlywed
bride does not wash her face (Mishna Berurah 613:26 in
the name of the Chayei Odom 145:15).
On a different level, there are some people who suffer
psychological distress at the thought of not washing their
face in the morning. Many people might consider such behavior
as overly conscientious and irrational. Not so our Sages.
Their highly refined level of human sensitivity transcended
such an outlook and they permitted such an individual to wash
his face on Yom Kippur (Shulchan Oruch 613,4). However
the Ashkenazi custom today is not to follow this leniency
(Ramo 613:4). [In any case of doubt a competent rov
should be consulted].
Just as one is allowed to wash so as not to hinder everyday
functioning, one may get wet in order to perform a mitzvah.
Therefore netilas yodayim should be done in the
morning. A slight adjustment is made: instead of washing the
whole hand one only washes the fingers (Shulchan Oruch
613:3). If, in the course of the day's prayers, one uses
the bathroom, he should wash his hands before returning to
the services. In a case where one is not returning to
tefilloh, he should deliberately touch a place which
is generally covered. This way he can wash his hands
according to all opinions (Mishna Berurah 613:4).
The gemora cites a fascinating example of where one
may get wet in order to do a mitzvah. A student separated
from his rebbe by a river may wade through the water on Yom
Kippur in order to spend a few precious minutes with his
teacher. The same halachah applies to someone who needs to
cross over a body of water in order not to sustain a
financial loss. Wading through the water fully clothed,
presents us with a clear indication that he is not interested
in a refreshing swim (Yoma 77b according to the Ritva;
Shulchan Oruch 613:5-8).
Anointers' Delight
Our Sages consider anointing (e.g. with oils or creams) to be
a greater, or more expendable, pleasure than washing, and
forbid it even if one's intention is not for enjoyment
(Yerushalmi Yoma 39a). Nonetheless it shares a
similarity with washing, in that it is permitted if one needs
to do so for health reasons (Shulchan Oruch 614:1).
Even if one's ailment is not dangerous, he may use an
ointment (which healthy people use) in order to heal himself
or alleviate the pain. The use of certain creams can present
a problem of refuah or the melochoh of
memarei'ach [smoothing].
It is forbidden to anoint with oils and creams. May one smell
them? Breathing in a pleasant aroma produces such a
significant pleasure that it has the power to soothe the
neshomoh. Nonetheless it is permitted to inhale a
pleasant smell on Yom Kippur. It is even praiseworthy to
inhale a fragrance that one recites a blessing on, in order
to help fulfill the requirement of reciting one hundred
brochos every day (Mishna Berurah 612:18).
Fancy Footwear
Although all opinions agree that a healthy person may not
wear shoes on Yom Kippur, not all are in agreement about what
constitutes shoes. Many agree that only leather footwear
comes into this category (Ran, Yoma 2a and Shulchan
Oruch 614:2). Some extend this to wooden shoes as well
(Rashi, Yoma 78a). Others go as far as saying that one
may only wear something on his feet if he can feel the ground
while walking (Rambam, Shevisas Osor 3:7) and some
prohibit shoes entirely (Baal HaMaor, Yoma 2a).
The Shulchan Oruch rules that any footwear that is not made
of leather is permitted (614:2). However it is praiseworthy
to try to fulfill the more stringent opinions, which say that
a shoe is defined as anything that guards one's feet from
pain. In order to do so one should try to wear shoes or
slippers in which one feels the ground while walking
(Mishna Berurah 614:5).
One posek suggest that the ruling to only forbid
leather is based on the type of shoes which were worn during
the periods of the gemora, Rishonim and Shulchan
Oruch. Since all shoes then were made of leather, this
halachah applied exclusively to this type of footwear. Today
when shoes are made of synthetic and natural materials which
are just as effective as leather, all opinions, this
posek says, would agree that non-leather shoes are
also prohibited (Moadim Uzmanim 6:28).
What is the status of shoes that contain a small section of
leather which is only for decorative purposes? Some argue
that even a little leather makes it into a shoe. However most
poskim say that such a small amount of leather is not
enough to consider something a leather shoe (Heard in the
name of HaRav Yosef Shalom Eliashiv).
It is permitted to wear shoes in a situation where refraining
from doing so could harm one's health. Therefore a woman may
wear shoes for thirty days after giving birth. Similarly if
one is not able to walk to shul unless he wears shoes,
he or she may do so. However if one can achieve the same goal
by wearing a type of shoe that is not leather, one should do
so (Mishna Berurah 614:5).
A child under the age of bar mitzvah is not obligated
to fast or to refrain from anointing or bathing. (Bathing
should only be done in cold water or by washing parts of the
body separately, one-by-one, in warm water [Mishna Berurah
616:1]). Our Sages did not want to prohibit these acts,
for refraining from them could inhibit a child's development.
However since this is not the case concerning shoes, a child
should not wear leather shoes on Yom Kippur (Yoma
78b and Shulchan Oruch 616:1).
A Day Of Joy
The poskim write that one is not supposed to actively
put oneself into a position where he will feel additional
pain on Yom Kippur that is not required by the halachah. This
concern seems to be supported by the gemora which
writes that one is not expected to sit in the sun in order to
feel extra pain and that the restrictions of the day are
meant to be passive (Yoma 74a). As a further proof
they write that one is not required to wave food in front of
his mouth in order to build up his appetite and make the
abstention from food more difficult (Response Mahrashag
2:110).
There was never a yom tov for the Jewish people as
great as Yom Kippur (Taanis 30b). Separation from
certain worldly pleasures is a way to connect us to the
incredible level of sanctity of the day, and via this to
reach a high level of spiritual achievement. If we only had
Yom Kippur once in our lives it would be a reason for
tremendous celebration. All the more we must be thankful that
we are privileged to experience such a day once a year
(Rav Yisroel Salanter).
May we merit to fulfill the requirements of Yom Kippur and to
reap the full return that this unique day has to offer.
