When speaking of Yom Kippur, the verse (Vayikra 16:31) states: “Ve-initem et nafshoteichem” (“You shall afflict yourselves”). Forms of the word “inui” (affliction) appear four more times in the Torah in the context of Yom Kippur. This led our Sages to conclude that there are five prohibitions on Yom Kippur: eating and drinking, bathing, anointing, wearing leather shoes, and marital relations.
The Jerusalem Talmud (Pesachim 4:4) explains that in the Temple, the showbread (lechem ha-panim) was usually distributed to the Kohanim on Shabbat. However, when Yom Kippur was on Shabbat, the bread was distributed after Yom Kippur, to make sure no one ended up eating it on the fast. This might indicate that even touching food is forbidden on Yom Kippur.
Nevertheless, some permit touching food. They are not worried that anyone will end up eating it. This is because on Yom Kippur everyone’s thoughts are far removed from food, and everyone feels the trepidation of the Day of Judgment. (A popular Chasidic proverb states that even if all the fast days were eliminated, people would still fast on Yom Kippur, because who could eat on the Day of Judgment?)
How then do those who are permissive understand the Jerusalem Talmud cited earlier? They would explain as follows. There is an opinion in the Jerusalem Talmud that when Yom Kippur falls on Shabbat, it is permitted to prepare for Sunday on Yom Kippur. If this is correct, why couldn’t the showbread be distributed on Yom Kippur and be eaten after Yom Kippur? It must be, concludes the Jerusalem Talmud, that one is not permitted to touch food on Yom Kippur, as he might be tempted to eat it. However, according to the accepted halacha (that it is forbidden to prepare on Yom Kippur for the next day), there is no need to introduce an additional reason (being tempted to eat on Yom Kippur) to explain why bread was not distributed when Yom Kippur was on Shabbat.
Comments