S.A.L.T. - Wednesday

Parashat Acharei-Mot opens with, and devotes much attention to, the day of Yom Kippur. It includes as part of this discussion the source of the obligation to fast on this day: "In the seventh month, on the tenth day of the month, you shall torment your souls… " (16:29). Significantly, the Torah expresses this obligation as a positive commandment. Meaning, nowhere do we find in the Torah a direct prohibition against eating; the verses rather speak of an obligation to fast. Interestingly enough, a dispute exists as to whether or not a prohibition against eating is included in the list of the 613 mitzvot. The Rambam does list such a prohibition, while Rav Sa'adya Gaon includes only the obligation of fasting.

In any event, that the prohibition against eating on Yom Kippur differs from other prohibitions regarding eating expresses itself in practical halakhic terms. Perhaps most prominently, this distinction directly affects the issue of the quantity of food required to violate the prohibition. Generally speaking, "eating" throughout halakha is defined by the consumption of a "ke-zayit" (the volume of an olive). Although one may not consume even the slightest amount of forbidden foods (see below), one becomes liable for punishment only through the consumption of a ke-zayit. Conversely, any mitzva requiring eating, such as the recent obligation of eating matza at the seder, can be fulfilled only by consuming a full ke-zayit.

The issue of eating on Yom Kippur, however, does not involve a ke-zayit at all. Since the Torah does not introduce a specific prohibition against eating, but rather a requirement of fasting, one does not violate this commandment until he reaches the point where he no longer "torments his soul."  Chazal assessed this quantity as a "kotevet ha-gasa," a large, dried date, a volume somewhat larger than a ke-zayit. Thus, one who ingests a ke-zayit is considered by halakha as having "eaten," but not as having satiated his appetite to the point where he no longer "torments his soul."

This distinction raises an interesting question concerning the common occurrence of Yom Kippur coinciding with Shabbat. As we know, this case marks the only instance in which halakha mandates fasting on Shabbat. Some have asked, why not simply eat a ke-zayit - and no more - on this Shabbat/Yom Kippur? After all, one fulfills the mitzva of "oneg Shabbat," of enjoying oneself through food on Shabbat, with the consumption of a ke-zayit of bread. Since this relatively small amount does not qualify for a Yom Kippur violation, why not eat this quantity on Shabbat Yom Kippur? One will have thus observed both the requirement of "oneg Shabbat" and that of fasting on Yom Kippur!

One answer given claims that quite simply, one cannot fulfill in a single day both "oneg" and "tormenting of the soul"; the two concepts are inherently self-contradictory. True, generally speaking, one violates Yom Kippur only through the consumption of a kotevet. However, if a person partakes of a ke-zayit with intention to fulfill the requirement of "oneg," physical indulgence on Shabbat, he can no longer be said to have observed the obligation of fasting on Yom Kippur. If the individual himself considers this ke-zayit as indulgence, then halakha must, as well. Consequently, he cannot possibly be viewed as having "fasted" on this day.

We have largely ignored a related but critical issue called "chatzi shiur."  According to the accepted view in halakha, even if a given quantity is required to becomes liable for punishment for a certain violation, the Torah nevertheless forbids the consumption of even the slightest amount of the forbidden food. Thus, one may not  normally consume any quantity of food or drink on Yom Kippur. The question we addressed presumed that for the sake of fulfilling the obligation of eating on Shabbat, we would override the prohibition of eating small quantities of food on Yom Kippur. The answer given argued that no matter what the amount, one cannot fulfill both "enjoyment" and "torment" on the same day.

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