Siman 624

One prays the Arvit prayer, and says Havdalah in "Chonen HaDa'at." And we do not hold like the one who says that the Ne'ilah prayer exempts one from Arvit. And even one who holds so as the halacha—nevertheless, we have accepted upon ourselves to pray Arvit as its own entity, as the Rif wrote at the end of Yoma, see there. And one must add from the profane to the holy also at its conclusion, which is to say that they should wait a little even after the emergence of the stars. Therefore, they should not hasten on Yom Kippur to pray Arvit as on other fasts. And after Arvit, one recites Havdalah in the beit knesset over a cup, to fulfill the obligation for one who does not recite Havdalah in his home. And there are those who do not recite Havdalah in the beit knesset, and this is not a proper custom (Magen Avraham). And one does not recite the blessing over the besamim even when it falls on Shabbat, because on all Shabbats one smells them because of the additional soul that derives pleasure from the foods of Shabbat, and on Yom Kippur—this is not applicable. But many and great poskim ruled that if it falls on Shabbat—one recites the blessing over the besamim, and such is the simple custom, and one should not change it (Magen Avraham subsection 1, and see Taz subsection 2).

One must recite the blessing over the candle on the conclusion of Yom Kippur as on the conclusion of Shabbat. However, the reasons are not identical: for on the conclusion of Shabbat the reason is because fire was then created, as is found in Pesachim (54a). But regarding Yom Kippur this reason is not relevant; rather, since throughout the entire night and the entire day it was forbidden to kindle, and now kindling is permitted, it is like a blessing of enjoyment. And there is a great difference between Shabbat and Yom Kippur, for on the conclusion of Shabbat we recite the blessing over a new light that was formed now, such as light produced from wood or from stones, as I wrote in siman 298. Since its initial creation was on the conclusion of Shabbat, this fire as well—its initial creation is now. This is not the case on the conclusion of Yom Kippur, for the reason is because we rested from light—we must also recite the blessing over light that rested on Yom Kippur, which means that it was burning from the eve of Yom Kippur. And so too if it was kindled permissibly on Yom Kippur, such as for the needs of a sick person or for the needs of a woman in childbirth—one also recites the blessing over it, because in any event this light rested from forbidden labor. But over a new light—one does not recite the blessing, for it has no similarity to Yom Kippur; since it was not in the world, it is not relevant to say of it that it rested from forbidden labor. And even if Yom Kippur falls on Shabbat—nevertheless one requires light that rested, in order to demonstrate the essence of the sanctity of the day, as in all years.

And so we recite the blessing over fire that was lit from fire that rested, since its source is from fire that rested. But over fire that was lit from a new fire—we do not recite the blessing. And some say that over this we do recite the blessing, and this is what our teacher, the Beit Yosef, wrote in section 4, and this is his wording: And we do not recite the blessing over fire that was produced now… and some say that we recite the blessing over it from the first pillar and onward. Thus far his words. Because this is not the beginning of its creation. And nevertheless it is difficult, for is there not still no fire that rested here? And the Levush wrote that this also is called fire that rested, see there, and his words are hidden from me (and the Gr"z also omitted this), and see in section 6.

And similarly, an Israelite who lit a candle from the candle of a non-Jew—one does not recite a blessing over it, for this light did not rest from prohibited labor. And even though a non-Jew is not subject to the prohibition—nevertheless, the essence of the light was lit on Yom Kippur. And it is not similar to the candle of a sick person or a woman in childbirth, for there one was obligated to light according to the Torah because of pikuach nefesh. And similarly, it is not similar to light that was lit from a new light according to the opinion of the "there are those who say," for in any event it was not lit on Yom Kippur (and the difficulty of the Magen Avraham, subsection 4, is resolved). And even though on the conclusion of Shabbat one recites a blessing in such a case—this is because one recites a blessing over the addition, which is like a new light. But not on the conclusion of Yom Kippur, for one does not recite a blessing over a new light, as on Yom Kippur one only recites a blessing over light that rested or what was lit from it, for we consider the addition like the primary light. And there are those who say further that one does not recite a blessing over candles that stood in the beit knesset all of Yom Kippur, because they were not made to illuminate, but rather for honor. However, one recites a blessing over the light that was lit from it. But there are those who disagree, and say that one recites a blessing over the candle of the beit knesset, since it is light that rested.

And such is the common custom: that if one has in his home a candle that was lit from the eve of Yom Kippur – one recites the blessing over it. And if he does not have one in his home – he recites the blessing over the candle of the synagogue, or the candle that was lit from it. And so many are accustomed to light a candle from the candle of the synagogue, and bring it to his home, and recite the blessing over it. Our teacher, the Rema, in section 5 wrote: There are those who say to perform Havdalah over the candle of the synagogue. And there are those who say that one should not perform Havdalah over it, but rather they light one candle from it. And the correct way is to perform Havdalah over both of them together, that is, to light one candle from the candle of the synagogue, and he should not perform Havdalah over the candle of the synagogue alone. Thus far his words. And if it is impossible with both of them – it is better to perform Havdalah over another candle alone, rather than over that of the synagogue alone (Magen Avraham subsection 7). But the custom of the world is to recite the blessing over the candle of the synagogue alone, and one may say the reason is: that for us, the candles of the synagogue are also made to provide light.

And there is a doubt whether, if he does not have a candle that rested, nor a candle that was lit from it, he is entirely exempt from the blessing over the lights of the fire? Or is this only when he is able to obtain light that rested, and not when he is unable to obtain it? And behold, on Yom Kippur that falls on Shabbat—it is obvious that he blesses over a new light, for it is no worse than any Saturday night. But when it falls on a weekday—there is a doubt. And from the wording of the poskim, it appears explicitly that we do not bless. Nevertheless, it appears in my humble opinion that in this case one may rely on the opinion of the "there are those who say" in section 3, that when it was lit from a new light—he may bless. And their intention is that in such a case there is no concern for light that actually rested, since it is impossible to obtain it. And it is sufficient that he does not bless over the actual new light, but rather over a light that was lit from it, and they are considered like light that was lit from light that rested in a case of pressing need.

One eats, drinks, and rejoices on the night following Yom Kippur. And regarding such as this it is said: "Go, eat with joy... for God has already desired your deeds." And it is considered like a bit of a Yom Tov. And we do not say Tachanun nor "Tzidkatkha Tzedek" between Yom Kippur and Sukkot, and all of them are considered days of joy. And those who are meticulous begin immediately to make preparations for the sukkah on the night following Yom Kippur, in order to begin a mitzvah immediately, and that there may be fulfilled in us "they shall go from strength to strength." And one who has nothing to do—let him study a bit from Tractate Sukkah or from the laws of sukkah, and on the day following Yom Kippur he shall begin to make the sukkah immediately. And a mitzvah that comes to your hand—do not let it become leavened. And the custom is to pray Shacharit on the morning following Yom Kippur early, at daybreak, so that there will be no place for the Satan to prosecute. And one who fasts a dream-fast on the night following Yom Kippur—he does not need to sit a fast for the fast. And even though we do not fast on them, nevertheless, sitting a fast for his fast is only on Shabbat and Yom Tov.

And this fact that we do not observe two days of Yom Kippur, as we observe two days of the festivals of the diaspora, is because we are experts in the fixing of the month. And even during the time when they would sanctify based on the sighting—we have not found from the days of Ezra and onward an intercalated Elul. And if so, we have no doubt which day is Yom Kippur. And only regarding a festival do we act because of the custom of our fathers, but regarding Yom Kippur they never practiced fasting for two days, because of the danger. And as we say in the Yerushalmi, first chapter of Challah: There they were concerned for the Great Fast for two days. Rav Chisda said: [Why] do you bring yourselves into a situation of doubtful danger? The father of Shmuel fasted two days, and one of his intestines was severed and he died. See there. And nevertheless, there were among the pious ones of the early generations who were accustomed to do so. And one who practiced this one time—requires hatarah. However, we have not heard nor have we seen anyone who practices this. With the help of Heaven, the laws of Yom Kippur are concluded.