THE YOM KIPPUR FAST: MAKING IT AND BREAKING IT

Arlene Shargai

Easy Fast! is the greeting casually exchanged during the days before Yom Kippur. But as the awesome day approaches, most people are uncertain about just how to achieve an easy fast. There's a lot of folklore, of course. But in the age of burgeoning nutritional knowledge, is there some scientific information that can help? JEWISH LIVING'S interviews with several eminent physicians and researchers determined that there is. For starters, columnist Dr. Irwin Polk said that because fasting is easiest for those who are not overweight and are in good health, the first step toward an easy fast is practicing simple good health habits.

For those who are heavy coffee, tea, or cola drinkers, additional advance preparation may be helpful. According to a recent study, many of the headaches associated with fasting on Yom Kippur are actually due to a caffeine withdrawal reaction. To counteract this reaction some physicians give patients injections of concentrated caffeine just prior to the fast. A more practical approach for most people is gradual withdrawal starting about a week before the fast. By the day before the eve of Yom Kippur, the caffeine addict should be entirely off caffeine-containing substances. Decaffeinated coffee, herbal teas, and cola with no caffeine added can be substituted.

As for just before the fast, feast, but don't overdo it. Jelia Witschi of the Harvard School of Public Health's department of nutrition suggested that carbohydrate loading, popular with some athletes, may be helpful. This requires eating heavy doses of carbohydrates for three days prior to the day of an event that requires heavy exertion. But avoid filling up on carbohydrates just before the fast. "That," explained Witschi, "causes the pancreas to produce extra insulin, which will drastically lower your blood sugar a couple of hours after dinner."

Dr. Neil Solomon, author of several books on weight control and diet, agreed that the meal before the fast should not be too rich in carbohydrates, especially simple sugars. The sugar, he pointed out, will increase the body's requirements for fluids - an unwanted reaction on a day when you can't drink anything. Instead, he suggested serving a meal high in protein and fluids. The meal should also contain a balanced quantity of fats and such complex carbohydrates as fruits and vegetables. The latter are particularly important because of their high fiber content, Polk explained. "The fiber will slow down the absorption of carbohydrates and thus give you a longer period of available carbohydrates for energy." He also suggested that the big meal of the day should be served about 4:30 in the afternoon rather than just before the fast. That way, should you experience a slump from overproduction of insulin about two hours after the meal, it will occur when you are walking to the synagogue, not in the middle of services. The walking will tend to overcome the problem.

The feast before the fast should be a relatively light meal; stuffing until you can't move will not make fasting easier. It will only make you drowsy. The traditional wisdom - avoiding salty and very spicy foods - still holds. It will help you avoid thirstiness. A sensible meal plan would include: chicken soup, meat or poultry, seasoned with herbs or basted with orange juice or brandy or some other non-salty sauce, plenty of vegetables and salad seasoned with lemon juice and light herbs, potatoes, rice or noodles, served with unsalted margarine, and fresh or poached fruit for desert. Challah dipped in honey is, of course, traditional. But to much honey could cause carbohydrate overload, so dip only once. Wines and other liquors should also be avoided because alcohol tends to cause dehydration. But fruit juices, water, seltzer, tea and other such drinks are important.

The experts have a few suggestions for the fast itself. "If you get drowsy, or headachy, don't take a snooze," said Polk. "That will only make you feel worse." And sitting and resting won't help either. Instead, take a brisk walk. If the weather is very hot, staying in air conditioned spaces will prevent excessive loss of body fluids, the only real hazard during a 25-hour fast.

Dr. Yaakov Tendler, who is both rabbi and physician, reminds us that while medical science believes that a 25-hour fast does not put serious strain on an individual, Jewish law forbids it to the sick. Thus, women within a week of childbirth (or any pregnant woman who feel she cannot go without food) and individuals who have just had surgery or are seriously ill are exempt from fasting.

A heavy meal following the fast is no better than a heavy one before it. Solomon suggested fluids first - water or tea with lemon - followed by a light, well-balanced meal that contains protein, complex carbohydrates, and some fat. No heavy desserts. The meal should be leisurely. A light appetizer first, Polk suggested, and then maybe the remainder of the meal a half-hour later.

An additional caveat from Tendler. "Right after Yom Kippur, hospitals always have a rash of admissions of older patients in congestive heart failure. It's not fasting that causes the problem, but breaking the fast either with very salty foods - such as herring or salty lox - or with a meal high in carbohydrates. People with a tendency toward heart failure are better off breaking the fast with protein and complex carbohydrates such as fruit and vegetables."

In general, our experts consider the usual honey cake or challah and honey to be poor fast breakers. At one synagogue it was found that raw vegetables, fresh apples, nuts and raisins, deviled eggs, fruit juices and hot beverages, served along with the challah and cake, were a big hit. They would be good additions to anyone's post-Yom Kippur table.

Arlene Shargai, a senior editor of JEWISH LIVING MAGAZINE has written

numerous articles on health and nutrition and is the author of

"Alive and Well", a health textbook for college students. The article

is reprinted from JEWISH LIVING MAGAZINE.

1. EREV YOM KIPPUR OBSERVANCES

[1.1] During all the ten days of repentance, tzedakah (charity) is distributed liberally, but even more so on Erev Yom Kippur.

[1.2] It is not a mitzvah to eat and drink on Erev Yom Kippur so that one is physically strengthened for prayer and supplication on Yom Kippur even while fasting. The ability not to be concerned with the physical aspects of fasting should allow for the individual to give deeper reflection on the essentials of t'shuvah (repentance).

[1.3] Each person is obligated to ritually purify himself in a mikvah on Erev Yom Kippur as a symbolic demonstration that he yearns for t'shuvah.

[1.4] The concluding meal on Erev Yom Kippur (seudah mafsekes) must be completed well before sunset. It is customary not to eat any foods which tend to increase one's thirst when fasting. Also liquor and intoxicating beverages are avoided. This meal is a festive one and ought to be served with elegance and Shabbos adornment.

[1.5] Parents pronounce the traditional blessing of their children (Birkas habanim) before leaving for the synagogue for Kol Nidre. The blessings may contain original and personal additions.

[1.6] The minhag of Kapparos is related to the Yom Kippur scapegoat used in Temple times. The custom, in its inception, was performed by waving over one's head a white rooster or hen (depending on the sex of the individual) while reciting passages from T'hillim (Psalms) and Job which speak of G-d's readiness to deliver and redeem man who is bound by the darkness, gloom, and misery of sin.

Religious authorities throughout the ages differed as to whether such a custom ought to be sanctioned. Those who sought to discourage the practice contended that in its original state the custom seemed laden with superstition. (Darchay Emori). (See Shulchan Aruch Orach Chayim 605).

In defense of the original practice an explanation is suggested that the chicken was always given that very day to the poor so that little objection could be voiced in the face of such noble intentions. By no means should one imagine that the fowl atones for us and that one's guilt may be transferred to that fowl. (Kitzur Shulchan Aruch 131:1)

Still others have modified the practice by using money during the Kapparos and contributing the Kapparos Gelt to funds designated for the poor and indigent. Synagogues usually have specific tzedakah boxes ready for this purpose

on Erev Yom Kippur. As to the amount of money used, no particular sum is required. The current practice is to use "chai"; the numerical equivalent being "18" and contribute "chai" cents or "chai" dollars or any multiple of "chai" (36, 54, 72, etc...) to tzedakah.

[1.7] Yom Kippur is observed as Shabbos with respect to carrying things in hand or pocket to and from the synagogue where an Eruv does not exist. Whatever is needed in the synagogue should be brought there before Yom Kippur and left in the synagogue throughout Yom Kippur. Handkerchiefs, machzorim, talesim, aromatic smelling salts and the like are part of these preparations. Appropriate arrangements for house keys ought to be made; these are not to be carried in one's pocket.

[1.8] Memorial candles are lit for the departed as on any Yom Tov when Yizkor is said. These may be lit at home or in the synagogue.

2. CANDLE LIGHTING ON YOM KIPPUR

[2.1] Candles are lit before leaving for the synagogue but no later than 18-24 minutes before sh'kiah (sunset).

[2.2] Since all Yom Kippur observances begin the moment candles are lit, should one desire to carry personal belongings to synagogue at Kol Nidre time or to ride to shul, the following procedure should be carefully noted:

At the actual moment of kindling, a mental or spoken reservation is declared to the effect that "Though I light the Yom Kippur candles now, I shal assume the observances of Yom Kippur and its sanctity upon reaching the synagogue in time for Kol Nidre." The riding or carrying must be completed at least ten minutes before sh'kiah.

[2.3] When Yom Kippur occurs on a weekday, the procedure is:

a) Light all candles first.

b) Recite: "Boruch Ata ... l'hadlik nayr shel Yom ha-Kippurim".

c) This is followed by Shehecheyanu.

[2.4] When Yom Kippur occurs on a Shabbos, the procedure is the same as in the above paragraph (2.3) except for step "b" which is: "Boruch Ata ... l'hadlik nayr shel Shabbos v'Yom ha-Kippurim".

3. KOL NIDRE

"The evening service of Yom Kippur dramatically commences with the soul-stirring melody of Kol Nidre. This melancholic chant of absolution, at once so fraught with terror and yet so deeply rich in mercy and forgiveness, cannot help but penetrate and permeate the very recesses of our penitent hearts and soul."

"Outwardly, Kol Nidre aims at rescinding the oaths and vows. Emphatically, though, it is not a nullification of an oath or obligation made to our fellow-man, for such vows cannot be annulled, except in the presence of the person concerned and only with his full consent. It rather pertains to those vows that we have accepted upon ourselves."

"Many of our great sages sand Geonim, as Rabbi Natrunai, Hai and Kol Bo vociferously opposed the inclusion of the Kol Nidre text into the Machzor, lest the people became lax and free with their vows. Rabbainu Tam, however, realizing the difficulty of doing away with so cherished and entrenched a custom, corrected the text to read, Miyom Kippurim zeh ad Yom Kippurim haba - aiming at the annulment of future Jewish vows. The correction of Rabbainu Tam was accepted by the Jewish communities of North France, Germany and Poland, but Spain and Italy continued to utilize the original form. The Jewish community of Jerusalem pursued a compromise course and interwove both texts into their Machzor. It is well to note that the Rambam and other Talmudic scholars point out that such a condition (t'nai) as is exemplified in Kol Nidre cannot legally nullify vows made in the future unless the conditions are specifically reiterated at the future date."

"One scholar is of the opinion that the Kol Nidre declaration was advanced in the early Middle Ages. The Jewish community would excommunicate people who refused to submit to their laws or who committed such heinous action that shocked the Jewish conscience. When Yom Kippur came these people longed to join their brethren in public worship. The religious authorities could not see their way clear to repel them; and by this solemn declaration, such transgressors (avaryanim) were suffered to participate in congregational prayer on Yom Kippur."

"Recent historic studies however, tend to establish Kol Nidre as a unique memorial of Jewish suffering and repentance. It arose in Spain in reaction to the religious persecutions by the Western Goths. Entire Jewish communities were then doomed to torture and the stake unless they forswore their faith and, by the most fearful oaths, bound themselves nevermore to practice Jewish observances. It was to ease the conscience of such crushed and unfortunate men and women that Kol Nidre was introduced into the Machzor."

4. YOM KIPPUR OBSERVANCES

[4.1] All Shabbos observances and restrictions apply to Yom Kippur. Chief among these are: physical labor, business, cooking, use of electrical appliances unless automatically controlled (excluding radio and television), carrying objects from one's home or into one's home where no Eruv exists, and the use of a car or public transportation.

[4.2] Aside from eating and drinking, all bodily pleasures are curtailed on Yom Kippur. Our sages have listed five afflictions on Yom Kippur, namely:

(1-2) abstinence from eating and drinking

(3) washing or anointing the body

(4) wearing of leather shoes (but shoes of rubber, cloth, or synthetic materials are permitted)

(5) marital relations

[4.3] The number `five' with respect to these afflictions has been given several symbolic interpretations. The five afflictions, some say, correspond to the five senses with which we may observe or transgress the mitvos of the Torah. Others liken the five afflictions to the Five Books of the Torah which we are duty bound to observe even if physical, personal pleasures have to be foregone.

[4.4] All Yom Kippur observances begin at sunset (sh'kiah) on the eve of Yom Kippur and end no earlier than nightfall (tzays hakochavim) on Yom Kippur day. (Nightfall is about 45 minutes after sunset.)

[4.5] The Yom Kippur color scheme is white, for white is the color which represents purity, peace, mercy and pity. The Aron Kodesh (ark) in the synagogue is draped in white. So, too, are the Torahs and the pulpit. The white kittel ought to be worn by all men. White dresses, blouses, shirts, and head coverings are donned, and, according to mystical Kabbalistic teaching, red is to be avoided. Space here does not allow for a long explanation of the emotional effect of different colors. Suffice it to say, that the reader surely can identify with the emotional impact of red, white, and blue in the American flag, the blue and white of the Israeli flag, and the shining beauty of a young bride dressed in a sparkling white bridal gown. Likewise, the impact of the ambiance of purity on Yom Kippur must be appreciated in all of its dimensions including the visual predominance of the color white.

5. CHILDREN AND THE SICK IN REGARD TO FASTING (See Appendix on Fast Days)

[5.1] Children from about the age of nine ought to attempt to fast part of Yom Kippur so that they may be prepared for a full day's fast at the age of Bar or Bat Mitzvah.

[5.2] For the person who cannot fast on Yom Kippur there are specific guidelines as to how one eats. A Halachic authority must be consulted in every individual case.

[5.3] Those who must take medication for severe or chronic conditions should seek rabbinic guidance well in advance of Yom Kippur.

6. AFTER YOM KIPPUR

[6.1] Kiddush Levannah (blessing of the new moon) is recited immediately after Yom Kippur.

[6.2] The evening following Yom Kippur ought to be spent in festivity (commonly heard of frivolous ball and dances currently in the practice of many synagogues are an abomination) by sitting down to a Yom Tov meal.

[6.3] The prevalent practice is to do some work on Sukkah preparations so that the very night following Yom Kippur be spent in a mitzvah observance bridging Yom Kippur with Sukkos.

7. THE MOOD OF YOM KIPPUR

Referred to in the Torah as the "Sabbath of Sabbaths", Yom Kippur is a most sacred day devoted exclusively to prayer and meditation; a day of purification and of turning from sin when "atonement shall be made for you" through the grace of the merciful G-d.

In the full form of its name, Yom Ha-Kippurim, Kippurim is the plural form of the abstract noun "atonement". The Zohar translates it literally as an ordinary plural, "because it represents two streams of love. As soon as the desire for reconciliation has awakened in man's soul, and winds its way to heaven, G-d's grace comes down to meet it, calming him with the assurance of Divine pardon and forgiveness."

It is most important to note that Yom Kippur atones only for sins committed against G-d, not for sins committed against fellow-man. The sublime saying of Rabbi Elazar ben Azaryah has become the authoritative teaching of our faith: "For transgressions against G-d, Yom Kippur atones; but for transgressions against a fellow-man, Yom Kippur does not atone, so long as the sinner has not redressed the wrong done, and conciliated the man he has sinned against."

8. SEASONAL GREETINGS

From the first day of Rosh haShanah through Hoshana Rabbah (the seventh day of Sukkos) the traditional greeting of friends is "G'mar Chasimah Tovah" (May you be sealed for a good year). It may be shortened to simply "G'mar Tov".

9. WHERE MAY I LEARN MORE ABOUT THIS TORAH TOPIC?

Following is a select bibliography of English and Hebrew sources which might be of interest to the reader:

Eliyahu Ki Tov (Nathan Bulman, Translator) THE BOOK OF OUR HERITAGE, Volume 1.

Rabbi Shlomo Ganzfried (Hyman Goldin, Translator) KITZUR SHULCHAN ARUCH (Code of Jewish Law), Hebrew Publishing Co., New York, Chapters 130 - 133.

Moses Hyamson (Translator) THE CODE OF MAIMONIDES - BOOK OF KNOWLEDGE, Laws of T'shuvah.

MISHNAH B'RURAH (Hebrew) Chapters 602 - 624

MATAY EPHRAIM (Hebrew) Chapters 602 - 624

S.Y. Agnon, THE DAYS OF AWE, Schocken Books, N.Y. (Paperback)

Samson Raphael Hirsch (I. Grunfeld, Translator) JUDAISM ETERNAL, Soncino Press, London. Volume I, pp. 3 - 14.

Alter B.Z. Metzger, RABBI KOOK'S PHILOSOPHY OF REPENTANCE, Yeshiva University Studies in Torah Judaism.

Shraga Silverstein (Translator) GATES OF REPENTANCE (Sha'aray T'shuvah), Feldheim Publishers, New York - Jerusalem.

Rabbi Schneur Zalman of Liadi (Zalman Possner, Translator) TANYA, Part III, Kehos Publication Society, Brooklyn.