Siman 612

Even though in the entire Torah eating is defined as a kezayit—nevertheless, regarding Yom Kippur, the tradition has come down that the measure is a kakotevet, which is slightly less than a kebeitzah. And the reason for the matter is: because regarding Yom Kippur the term "eating" is not written, but rather "For any soul that is not afflicted," meaning: when he is hungry—his mind will be settled. And the tradition came from a Halakhah LeMoshe MiSinai that this measure is like a large date. And this measure is equal for every person, whether for a dwarf or for Og the King of Bashan, and whether with simple foods or with fatty foods. Rather, for the dwarf—his mind is greatly settled by this measure, and for Og the King of Bashan it is settled slightly. And so too with very fatty foods—his mind is settled by this measure, and with simple ones his mind is settled slightly (Gemara 80b).

And all foods combine with one another to complete the shiur. For if one ate a little of this and a little of that—they combine for the liability of karet. But if one ate a half-shiur and drank a half-shiur—they do not combine, for with this his mind is not settled. However, liquids that come to prepare the food so that it will be good for eating, such as a vegetable with its brine, or meat with salt, even if it melted and became water—they combine, for anything that prepares the food is considered food. And so too meat fried in oil and the like—they combine. And if it contained the shiur and it shriveled in the sun or by fire and was reduced from the shiur, or the opposite, that it did not contain the shiur and was in a damp place and became the shiur—we follow the shiur of now. And this law we explained in Yoreh Deah siman 85 regarding all prohibitions. And there we explained that what is between the teeth—does not combine, and what is between the gums—combines, and further laws, see there.

This measure applies even if he did not eat it at once, but rather with interruptions, where he ate a little and paused, and ate and paused, until he completed the measure—they combine. This is as with all forbidden foods, that if he did not delay from the beginning until the end more than the time of eating a pras—they combine. And if he delayed—they do not combine. And this is a law given to Moses at Sinai. And even though in all other measures it is a kezayit, which is much less than a kakhotevet, nevertheless regarding interruptions—they are equal. And they established that when it extends longer than the measure of a pras—they do not settle the soul.

The measure of eating a pras, whether on Yom Kippur or regarding all other prohibitions—according to Rashi it is four eggs, and according to the Rambam it is three large eggs, meaning: filled and with space, and not compressed. Regarding the halachic ruling: in matters of Torah law follow the stringent view, and in matters of the scribes follow the lenient view. For the measures are only for karet and a sacrifice. However, a general prohibition—it is forbidden by the Torah even in any amount, for a half-measure is forbidden by the Torah, whether on Yom Kippur or regarding other prohibitions.

One who eats on Yom Kippur a gluttonous eating is exempt. For example, if on the eve of Yom Kippur, close to nightfall, he ate a great deal and is satiated and full; and afterward when it grew dark he ate, and it is a gluttonous eating, and it is harmful to the body—he is exempt from karet, as it is said: "that is not afflicted," and on the contrary, with this eating he is afflicted, for he harms his body. And this is regarding the eating of coarse things, such as bread and the like. But if he ate seasoned foods, or types of fruits and the like, which it is the way to eat upon satiety—he is liable for karet. For people say: there is always room for sweets. However, even this is specifically when he ate to satiety. But if he ate so much that he is loathsome of his food, in such a case he is exempt for all foods, because his soul is loathsome of every type of food. And this matter is impossible to explain the measure, but rather everything is according to what he feels in his soul. But regarding one who drinks—he is liable, for on the contrary: when the stomach is full, the desire for drinking is greater.

The pleasure of eating and drinking is forbidden on Yom Kippur even though it does not enter his intestines. For example, if one eats and chews and spits out, for in any case the palate derives pleasure from this. And while it is impossible to make him liable for kareth for this, nevertheless it is forbidden by the Torah, for in this there is also a bit of settling of the soul. And in all prohibitions it is so. And even things that are not fit for eating, such as fragrant woods and sweet wood—it is forbidden to taste and spit out. But it is permitted to smell all types of scents on Yom Kippur. And even if we say regarding all prohibitions that scent is a substantial matter and forbidden, nevertheless on Yom Kippur only a thing from which the body derives pleasure was forbidden, to the exclusion of scent from which the body derives no pleasure at all, but only the soul. Therefore, it was not forbidden on Yom Kippur. And on the contrary, it is a mitzvah to smell on Yom Kippur in order to complete one hundred blessings. To the exclusion of other prohibitions, where the soul should not derive pleasure from a forbidden thing; therefore, in them, the scent is forbidden if scent is a substantial matter.

One who ate foods that are not fit for human consumption, even if he ate a large amount of them—he is exempt from karet, and they strike him with a makat mardut. Therefore, if he ate reed leaves—he is exempt, because they are not human food. And if he ate vine shoots that budded before Rosh Hashanah—he is exempt, for they are merely wood. But if they budded after Rosh Hashanah—they are still tender on Yom Kippur, and therefore one who eats them on Yom Kippur is liable for karet. And if he ate dried peppers, or dried ginger—he is exempt, because they are not fit for eating. But if he ate them while they were moist—he is liable, because then they are fit for eating. And so too if he ate salt or spices—he is exempt, as they are not edible items. And so too if he ate food that became spoiled from human consumption, even though it is still fit for a dog—he is exempt from karet. And there is no difference on Yom Kippur between whether he ate a forbidden item or whether he ate a permitted item: if the food is fit for eating—he is liable for karet, and if not—he is exempt. And one should not say that regarding one who eats a forbidden item on Yom Kippur—the prohibition of Yom Kippur does not take effect upon the other prohibition, for it is not so. And it is not necessary to state if that prohibition is a negative commandment, that the severe prohibition of Yom Kippur takes effect upon it, but even if it is a severe prohibition such as chelev or blood—nevertheless, Yom Kippur is a comprehensive prohibition, as it includes all foods as well. And a comprehensive prohibition takes effect, and we do not say regarding it that a prohibition does not take effect upon a prohibition. And this matter is explained in the Rambam, chapter six of Shegagot, law 4, see there. And it is further explained there that one who eats and drinks on Yom Kippur in error, in one lapse of awareness—is only liable for one chatat. But one who eats and performs labor—is liable for two chatat offerings. And it is further explained there in chapter three that those liable for chatat and asham offerings for whom Yom Kippur passed—are liable to bring them after Yom Kippur. But those liable for an asham talui for whom Yom Kippur passed—are exempt, see there.

The measure of drinking on Yom Kippur—is also not like all other prohibitions, for the reason that has been explained. Because on Yom Kippur the measure is according to the settling of the soul, yet it is the opposite of eating: for in eating, the measure of Yom Kippur is more than the measure of all other prohibitions, as all other prohibitions are a kezayit and on Yom Kippur it is a kakotevet. But in drinking it is the opposite: for in all other prohibitions the measure of drinking is a revi'it, and on Yom Kippur the measure is a melo lugmav, which for an average person is less than a revi'it. And the "melo lugmav" that we mentioned, its explanation is: as much as if he moves it to one side of his mouth, it would appear as a full cheek. And we measure for each individual according to his own melo lugmav. And in this it is also not similar to eating, for in all people there is one measure, but it is not so in drinking. And this is all a Halacha LeMoshe MiSinai, because for each individual his mind is settled with his own melo lugmav, and all liquids combine with one another to join for the measure of melo lugmav.

However, regarding pauses, there is a dispute. For according to Rashi and Tosafot, the measure is the time it takes to eat a pras, just as it is regarding eating. And so it is explicitly explained in Keritot (13a). However, the Rambam in chapter two, law 4, wrote: If he drank a little, and went back and drank a little, if there is from the beginning of the first drinking until the end of the last drinking the time it takes to drink a revit — they combine to the measure. And if not — they do not combine. Thus far his words, and so he ruled regarding all prohibitions in chapter fourteen, halacha 19, of Forbidden Foods. And the sages of the generations have already wondered at him. And we explained his words in Yoreh Deah siman 85, see there. And the primary rule for the halacha is according to the first opinion, for such is the opinion of most of the poskim.

And also regarding liquids, if one drank liquids that are not fit for drinking—he is exempt from kareth. Therefore, if one drank brine, or fish fat, or raw vinegar that is so strong that it bubbles when it falls on the ground—he is exempt from kareth, and they strike him with makat mardut. But if he drank vinegar diluted with water in the amount of a melo lugmav—he is liable. And it appears to me that one who drinks oil on Yom Kippur is exempt from kareth, for it causes him harm, as is stated at the beginning of the chapter "Keitzad Mevarchin," see there.

And all these measurements are regarding the liability of karet. However, regarding the prohibition, even drinking any amount is prohibited by the Torah, just as with eating, for a half-measurement is prohibited by the Torah. But regarding the saliva in one's mouth—the concept of swallowing does not apply, for there is no substance to it. For if it were not so, behold, he would have to spit all day without ceasing. Our teacher, the Rema, wrote that it is permitted to touch food and drink on Yom Kippur and to give them to children, and we are not concerned that perhaps he will eat or drink by touching it; thus far his words. And it is not similar to chametz on Pesach, for the awe of Yom Kippur is upon him. Furthermore, on Pesach he is not separated from eating and drinking, and we are concerned that perhaps he will eat and drink the chametz as well, which is not the case on Yom Kippur, for he is entirely separated—there is no concern in this. And so it is implied in Yoma (14a), see there (see Magen Avraham subsection 6).