Remember when we had a thread going trying to define these terms?
That was NOTHING compared to what these guys (and they were all guys back in the day)
had to try to agree upon..
I will fast (5 minutes to go before it starts), but at least going barefoot is mandatory for the most devout.
We'll still be the only ones locally though!
The Prohibition of Wearing Shoes
The Gemara, Yoma 88b, states that one is permitted to wear shoes on Yom Kippur if his intention is to protect himself from being bitten by a scorpion. Maharil, Hilchot Leil Yom Kippur, no. 2, implies that anyone who has difficulty walking barefoot is technically permitted to wear shoes. This ruling is codified by Rama, Orach Chaim 614:4. It is implicit from Maharil's ruling that the prohibition of wearing shoes is similar to the prohibition of washing in that the prohibition only applies if one is wearing the shoes for the purposes of comfort, not utility.
The Gemara, Yoma 88b, queries whether the prohibition of wearing shoes on Yom Kippur applies to all shoes or whether it is limited to leather shoes. According to Rif, Yoma 2a, the conclusion of the Gemara is that it is permissible to wear non-leather shoes. According to R. Zerachia HaLevi, Ba'al HaMa'or ad loc., it is prohibited. Rambam, Hilchot Shevitat Asor 3:7, implies that non-leather shoes are permitted only if they are soft enough so that one feels as if he is barefoot.
Shulchan Aruch, Orach Chaim 614:2 rules in accordance with the opinion of Rif that it is permissible to wear non-leather shoes. Mishna Berurah 614:5, writes that if possible, it is preferable to be stringent on the matter. The practical method he suggests (for those who wish to follow the stringency) is to wear the non-leather shoes to walk from place to place (as per the leniency of Maharil) and then to remove the shoes while indoors. [Maharil himself, in allowing one to wear leather shoes outdoors (if he has difficulty walking barefoot), only permits doing so if one does not have non-leather shoes.]
From http://www.yutorah.org/_shiurim/Prohibited%20Activities%20on%20Yom%20Kippur.html
Three different halachic definitions of “shoes” are offered (cited by Ran in Yoma 78b) [3] with respect to this prohibition: The Ba’al Hama’or opines that any “protective footwear,” even those not made of leather, are regarded as “shoes”; Rashi limits the definition to footwear made of leather or wood. [4] The Rif and Rosh rule that footwear made of material other than leather are not considered “shoes.” These opinions are based in large part on the Talmudic discussion (Yevamot 101-102) of how to define a shoe for the purpose of chalitzah and on various Talmudic stories involving shoes (Yevamot 102b). The Gemara notes that several Amoraim wore non-leather shoes on Yom Kippur (Yoma 78a-b), and rules per the Mishnah (Yevamot 101a) that cloth shoes are not halachically considered shoes.
Normative halachah maintains that “shoes” refer to footwear that includes leather, even a small amount.[5] Accordingly, footwear made only of cloth (e.g., sneakers) or any other material may be worn on Yom Kippur.[6] But, as noted, there is an opinion that any “protective” footwear is prohibited. According to the Rambam (Hilchot Shevitat Asor 3:7), innu’i implies that one must feel the ground and sense that he is barefoot.[7] The Bach (OC 614) testifies that several of his teachers would walk completely barefoot on Yom Kippur, and he ruled accordingly. However, the Magen Avraham and Taz write that the generally accepted custom is to permit non-leather shoes. The opinion that prohibits any protective footwear is also cited by the Sha’arei Teshuvah (OC 554: 11) and the Kaf Hachaim (OC 554:72). The Sha’ar HaTziyun quotes the Chatam Sofer that when walking in the street on Yom Kippur one should wear thin shoes so as to feel the ground and sense that he is barefoot. The Mishnah Berurah (614:5) concludes that if possible, one should follow the strict opinion in this regard and not wear protective shoes.
Contemporary authorities such as Rabbi Chaim Kanievsky (Shoneh Halachot 614:3) and Rabbi Moshe Sternbuch (Moadim u’Zemanim 6:28), following the lead of the Gra (Moadim u’Zemanim, vol. 8, addendum to 6:28),[8] recommend following the strict opinion when possible. [9] Rabbi Yaakov Ariel, the chief rabbi of Ramat Gan, similarly rules that one should not wear plastic shoes that resemble wood in their protective nature.[10] He observes that permission to wear sneakers was due to the fact that they were not as comfortable as leather (a factor for the Rif) and that one can sense the ground when wearing them (a factor for the Rambam). However, Rabbi Ariel prohibits wearing on Yom Kippur a non-leather shoe that one wears all year long, which is as comfortable and protective as leather shoes (as evidenced by the fact that one chooses to wear it regularly). He recommends wearing non-leather slippers, or simi ar footwear, through which one feels the ground beneath his feet. Rabbi Shlomo Zalman Auerbach (Halichot Shlomo, Moadim, 5:17) disagrees, noting that our custom is to permit all non-leather shoes, even if they are comfortable, as today we are “istinisim” (fastidious).[11]
In the Torah, shoes often symbolize one’s material essence, his physical connection to the terrestrial. In striving for a purer state of spirituality on Yom Kippur, one removes his shoes similar to Moshe’s doing so at the burning bush (Shemot 3:5, see Kli Yakar), Yehoshua outside of Yericho, the kohanim in the Temple,[12] and anyone ascending Har Habayit (Mishnah Berachot 9:5) today.
Clearly, there is no general prohibition against wearing leather on Yom Kippur. The five basic prohibitions do not even specify a prohibition against wearing leather shoes. They do include a proscription on wearing “shoes,” which according to the normative halachah is defined as leather shoes.
Notes
1. The early authorities debate whether the innuyim other than eating and drinking are of Biblical or rabbinic origin (e.g., Ran; Smag [Aseh 32]; Rambam [on Mishnah; Shevitat Asor 1:4-5 and Maggid Mishnah]; Tosafot; Tur [OC 611]). The Talmud (Yoma 77a) derives from the statement about King David in II Samuel 15:30, and the meaning of yachaif in Jeremiah 2:25 that going barefoot is an innu’i .
2. Regarding these laws, Tishah B’Av is usually similar to Yom Kippur. However, see Iggerot Moshe, YD 1:224 that a child of chinuch age, i.e., one who understands the Churban, may not wear leather shoes, but younger children may. The Chachmat Adam 152:17 rules that even older children who understand the Churban may wear leather shoes. Many though take the stringent position and maintain that even very young children shouldn’t wear leather shoes (Sha’ar HaTziyun 551:91).
3. See also Aruch Hashulchan (OC 614:2-4) for an overview of the opinions.
4. Rashi elsewhere states that a na’al (shoe) is “something that protects” (Yevamot 101a).
5. Shulchan Aruch, OC 554:16 and 614:2 following the Rif, Rosh, and Tur. Rabbi Ovadiah Yosef (Yalkut Yosef, Moadim [5748] p. 90) permits wooden clogs with a leather strap.
Although in this regard the accepted halachah is that “shoe” is synonymous with “leather shoe,” that may not be true for all halachot. For example, the SA (OC 4:18) requires one to wash hands after removing one’s shoe, and Rabbi Yitzchak Nissim, a former Israeli chief rabbi (1896-1981; Yein Ha’tov 1:13), discusses whether washing is required also for merely touching one’s shoe and whether the halachah applies to all shoes.
6. One must be careful not to mistakenly wear sneakers with leather sides.
7. Yalkut Yosef (ibid.) permits non-leather shoes because the ground can be felt through them.
8. There are divergent opinions with regard to the Morning Blessing “She’asah li kol tzarki” as it relates to thanking God for shoes (Tur, OC 46). Many Ashkenazim have the custom to recite the berachah on Yom Kippur (MB 554:31 and Sha’ar haTziyun 554:39), while many Sephardim (Kaf Hachaim 554:78; 613:10; Kaf Hachaim Pilagi 46:17) and the Gra (Ma’aseh Rav) maintain that the berachah should not be said on Tishah B’av or Yom Kippur. Among those Ashkenazim who do not say the berachah, many say it Motzaei Yom Kippur and Motzaei Tishah B’Av when they put on leather shoes.
9. See Torah Lodaas, vol. 3, pp. 50-53. For those who argue that non-leather shoes are not halachically considered shoes, there is the possibility of violating the prohibition of carrying on Shabbat. The Ramban (commenting on Shabbat 66a) raises this question. The Ran (Yoma 2b, s.v. u’mihu) justifies the standard practice of wearing non-leather shoes publicly on Yom Kippur by asserting that since they are standard attire on Yom Kippur, they are not a “burden” and may be “carried” on one’s feet.
10. Shu”t B’ohala Shel Torah 2 (5760), 291-293.
11. He does say (ibid. 5:16) that non-leather shoes that look like leather shoes should be avoided because of marit ayin.
12. Kohanim not wearing shoes during Birkat Kohanim is an unrelated matter (see Aruch Hashulchan, OC 128:11-12).
Three different halachic definitions of “shoes” are offered (cited by Ran in Yoma 78b) [3] with respect to this prohibition: The Ba’al Hama’or opines that any “protective footwear,” even those not made of leather, are regarded as “shoes”; Rashi limits the definition to footwear made of leather or wood. [4] The Rif and Rosh rule that footwear made of material other than leather are not considered “shoes.” These opinions are based in large part on the Talmudic discussion (Yevamot 101-102) of how to define a shoe for the purpose of chalitzah and on various Talmudic stories involving shoes (Yevamot 102b). The Gemara notes that several Amoraim wore non-leather shoes on Yom Kippur (Yoma 78a-b), and rules per the Mishnah (Yevamot 101a) that cloth shoes are not halachically considered shoes.
Normative halachah maintains that “shoes” refer to footwear that includes leather, even a small amount.[5] Accordingly, footwear made only of cloth (e.g., sneakers) or any other material may be worn on Yom Kippur.[6] But, as noted, there is an opinion that any “protective” footwear is prohibited. According to the Rambam (Hilchot Shevitat Asor 3:7), innu’i implies that one must feel the ground and sense that he is barefoot.[7] The Bach (OC 614) testifies that several of his teachers would walk completely barefoot on Yom Kippur, and he ruled accordingly. However, the Magen Avraham and Taz write that the generally accepted custom is to permit non-leather shoes. The opinion that prohibits any protective footwear is also cited by the Sha’arei Teshuvah (OC 554: 11) and the Kaf Hachaim (OC 554:72). The Sha’ar HaTziyun quotes the Chatam Sofer that when walking in the street on Yom Kippur one should wear thin shoes so as to feel the ground and sense that he is barefoot. The Mishnah Berurah (614:5) concludes that if possible, one should follow the strict opinion in this regard and not wear protective shoes.
Contemporary authorities such as Rabbi Chaim Kanievsky (Shoneh Halachot 614:3) and Rabbi Moshe Sternbuch (Moadim u’Zemanim 6:28), following the lead of the Gra (Moadim u’Zemanim, vol. 8, addendum to 6:28),[8] recommend following the strict opinion when possible. [9] Rabbi Yaakov Ariel, the chief rabbi of Ramat Gan, similarly rules that one should not wear plastic shoes that resemble wood in their protective nature.[10] He observes that permission to wear sneakers was due to the fact that they were not as comfortable as leather (a factor for the Rif) and that one can sense the ground when wearing them (a factor for the Rambam). However, Rabbi Ariel prohibits wearing on Yom Kippur a non-leather shoe that one wears all year long, which is as comfortable and protective as leather shoes (as evidenced by the fact that one chooses to wear it regularly). He recommends wearing non-leather slippers, or simi ar footwear, through which one feels the ground beneath his feet. Rabbi Shlomo Zalman Auerbach (Halichot Shlomo, Moadim, 5:17) disagrees, noting that our custom is to permit all non-leather shoes, even if they are comfortable, as today we are “istinisim” (fastidious).[11]
In the Torah, shoes often symbolize one’s material essence, his physical connection to the terrestrial. In striving for a purer state of spirituality on Yom Kippur, one removes his shoes similar to Moshe’s doing so at the burning bush (Shemot 3:5, see Kli Yakar), Yehoshua outside of Yericho, the kohanim in the Temple,[12] and anyone ascending Har Habayit (Mishnah Berachot 9:5) today.
Clearly, there is no general prohibition against wearing leather on Yom Kippur. The five basic prohibitions do not even specify a prohibition against wearing leather shoes. They do include a proscription on wearing “shoes,” which according to the normative halachah is defined as leather shoes.
Notes
1. The early authorities debate whether the innuyim other than eating and drinking are of Biblical or rabbinic origin (e.g., Ran; Smag [Aseh 32]; Rambam [on Mishnah; Shevitat Asor 1:4-5 and Maggid Mishnah]; Tosafot; Tur [OC 611]). The Talmud (Yoma 77a) derives from the statement about King David in II Samuel 15:30, and the meaning of yachaif in Jeremiah 2:25 that going barefoot is an innu’i .
2. Regarding these laws, Tishah B’Av is usually similar to Yom Kippur. However, see Iggerot Moshe, YD 1:224 that a child of chinuch age, i.e., one who understands the Churban, may not wear leather shoes, but younger children may. The Chachmat Adam 152:17 rules that even older children who understand the Churban may wear leather shoes. Many though take the stringent position and maintain that even very young children shouldn’t wear leather shoes (Sha’ar HaTziyun 551:91).
3. See also Aruch Hashulchan (OC 614:2-4) for an overview of the opinions.
4. Rashi elsewhere states that a na’al (shoe) is “something that protects” (Yevamot 101a).
5. Shulchan Aruch, OC 554:16 and 614:2 following the Rif, Rosh, and Tur. Rabbi Ovadiah Yosef (Yalkut Yosef, Moadim [5748] p. 90) permits wooden clogs with a leather strap.
Although in this regard the accepted halachah is that “shoe” is synonymous with “leather shoe,” that may not be true for all halachot. For example, the SA (OC 4:18) requires one to wash hands after removing one’s shoe, and Rabbi Yitzchak Nissim, a former Israeli chief rabbi (1896-1981; Yein Ha’tov 1:13), discusses whether washing is required also for merely touching one’s shoe and whether the halachah applies to all shoes.
6. One must be careful not to mistakenly wear sneakers with leather sides.
7. Yalkut Yosef (ibid.) permits non-leather shoes because the ground can be felt through them.
8. There are divergent opinions with regard to the Morning Blessing “She’asah li kol tzarki” as it relates to thanking God for shoes (Tur, OC 46). Many Ashkenazim have the custom to recite the berachah on Yom Kippur (MB 554:31 and Sha’ar haTziyun 554:39), while many Sephardim (Kaf Hachaim 554:78; 613:10; Kaf Hachaim Pilagi 46:17) and the Gra (Ma’aseh Rav) maintain that the berachah should not be said on Tishah B’av or Yom Kippur. Among those Ashkenazim who do not say the berachah, many say it Motzaei Yom Kippur and Motzaei Tishah B’Av when they put on leather shoes.
9. See Torah Lodaas, vol. 3, pp. 50-53. For those who argue that non-leather shoes are not halachically considered shoes, there is the possibility of violating the prohibition of carrying on Shabbat. The Ramban (commenting on Shabbat 66a) raises this question. The Ran (Yoma 2b, s.v. u’mihu) justifies the standard practice of wearing non-leather shoes publicly on Yom Kippur by asserting that since they are standard attire on Yom Kippur, they are not a “burden” and may be “carried” on one’s feet.
10. Shu”t B’ohala Shel Torah 2 (5760), 291-293.
11. He does say (ibid. 5:16) that non-leather shoes that look like leather shoes should be avoided because of marit ayin.
12. Kohanim not wearing shoes during Birkat Kohanim is an unrelated matter (see Aruch Hashulchan, OC 128:11-12).
Three different halachic definitions of “shoes” are offered (cited by Ran in Yoma 78b) [3] with respect to this prohibition: The Ba’al Hama’or opines that any “protective footwear,” even those not made of leather, are regarded as “shoes”; Rashi limits the definition to footwear made of leather or wood. [4] The Rif and Rosh rule that footwear made of material other than leather are not considered “shoes.” These opinions are based in large part on the Talmudic discussion (Yevamot 101-102) of how to define a shoe for the purpose of chalitzah and on various Talmudic stories involving shoes (Yevamot 102b). The Gemara notes that several Amoraim wore non-leather shoes on Yom Kippur (Yoma 78a-b), and rules per the Mishnah (Yevamot 101a) that cloth shoes are not halachically considered shoes.
Normative halachah maintains that “shoes” refer to footwear that includes leather, even a small amount.[5] Accordingly, footwear made only of cloth (e.g., sneakers) or any other material may be worn on Yom Kippur.[6] But, as noted, there is an opinion that any “protective” footwear is prohibited. According to the Rambam (Hilchot Shevitat Asor 3:7), innu’i implies that one must feel the ground and sense that he is barefoot.[7] The Bach (OC 614) testifies that several of his teachers would walk completely barefoot on Yom Kippur, and he ruled accordingly. However, the Magen Avraham and Taz write that the generally accepted custom is to permit non-leather shoes. The opinion that prohibits any protective footwear is also cited by the Sha’arei Teshuvah (OC 554: 11) and the Kaf Hachaim (OC 554:72). The Sha’ar HaTziyun quotes the Chatam Sofer that when walking in the street on Yom Kippur one should wear thin shoes so as to feel the ground and sense that he is barefoot. The Mishnah Berurah (614:5) concludes that if possible, one should follow the strict opinion in this regard and not wear protective shoes.
Contemporary authorities such as Rabbi Chaim Kanievsky (Shoneh Halachot 614:3) and Rabbi Moshe Sternbuch (Moadim u’Zemanim 6:28), following the lead of the Gra (Moadim u’Zemanim, vol. 8, addendum to 6:28),[8] recommend following the strict opinion when possible. [9] Rabbi Yaakov Ariel, the chief rabbi of Ramat Gan, similarly rules that one should not wear plastic shoes that resemble wood in their protective nature.[10] He observes that permission to wear sneakers was due to the fact that they were not as comfortable as leather (a factor for the Rif) and that one can sense the ground when wearing them (a factor for the Rambam). However, Rabbi Ariel prohibits wearing on Yom Kippur a non-leather shoe that one wears all year long, which is as comfortable and protective as leather shoes (as evidenced by the fact that one chooses to wear it regularly). He recommends wearing non-leather slippers, or simi ar footwear, through which one feels the ground beneath his feet. Rabbi Shlomo Zalman Auerbach (Halichot Shlomo, Moadim, 5:17) disagrees, noting that our custom is to permit all non-leather shoes, even if they are comfortable, as today we are “istinisim” (fastidious).[11]
In the Torah, shoes often symbolize one’s material essence, his physical connection to the terrestrial. In striving for a purer state of spirituality on Yom Kippur, one removes his shoes similar to Moshe’s doing so at the burning bush (Shemot 3:5, see Kli Yakar), Yehoshua outside of Yericho, the kohanim in the Temple,[12] and anyone ascending Har Habayit (Mishnah Berachot 9:5) today.
Clearly, there is no general prohibition against wearing leather on Yom Kippur. The five basic prohibitions do not even specify a prohibition against wearing leather shoes. They do include a proscription on wearing “shoes,” which according to the normative halachah is defined as leather shoes.
Notes
1. The early authorities debate whether the innuyim other than eating and drinking are of Biblical or rabbinic origin (e.g., Ran; Smag [Aseh 32]; Rambam [on Mishnah; Shevitat Asor 1:4-5 and Maggid Mishnah]; Tosafot; Tur [OC 611]). The Talmud (Yoma 77a) derives from the statement about King David in II Samuel 15:30, and the meaning of yachaif in Jeremiah 2:25 that going barefoot is an innu’i .
2. Regarding these laws, Tishah B’Av is usually similar to Yom Kippur. However, see Iggerot Moshe, YD 1:224 that a child of chinuch age, i.e., one who understands the Churban, may not wear leather shoes, but younger children may. The Chachmat Adam 152:17 rules that even older children who understand the Churban may wear leather shoes. Many though take the stringent position and maintain that even very young children shouldn’t wear leather shoes (Sha’ar HaTziyun 551:91).
3. See also Aruch Hashulchan (OC 614:2-4) for an overview of the opinions.
4. Rashi elsewhere states that a na’al (shoe) is “something that protects” (Yevamot 101a).
5. Shulchan Aruch, OC 554:16 and 614:2 following the Rif, Rosh, and Tur. Rabbi Ovadiah Yosef (Yalkut Yosef, Moadim [5748] p. 90) permits wooden clogs with a leather strap.
Although in this regard the accepted halachah is that “shoe” is synonymous with “leather shoe,” that may not be true for all halachot. For example, the SA (OC 4:18) requires one to wash hands after removing one’s shoe, and Rabbi Yitzchak Nissim, a former Israeli chief rabbi (1896-1981; Yein Ha’tov 1:13), discusses whether washing is required also for merely touching one’s shoe and whether the halachah applies to all shoes.
6. One must be careful not to mistakenly wear sneakers with leather sides.
7. Yalkut Yosef (ibid.) permits non-leather shoes because the ground can be felt through them.
8. There are divergent opinions with regard to the Morning Blessing “She’asah li kol tzarki” as it relates to thanking God for shoes (Tur, OC 46). Many Ashkenazim have the custom to recite the berachah on Yom Kippur (MB 554:31 and Sha’ar haTziyun 554:39), while many Sephardim (Kaf Hachaim 554:78; 613:10; Kaf Hachaim Pilagi 46:17) and the Gra (Ma’aseh Rav) maintain that the berachah should not be said on Tishah B’av or Yom Kippur. Among those Ashkenazim who do not say the berachah, many say it Motzaei Yom Kippur and Motzaei Tishah B’Av when they put on leather shoes.
9. See Torah Lodaas, vol. 3, pp. 50-53. For those who argue that non-leather shoes are not halachically considered shoes, there is the possibility of violating the prohibition of carrying on Shabbat. The Ramban (commenting on Shabbat 66a) raises this question. The Ran (Yoma 2b, s.v. u’mihu) justifies the standard practice of wearing non-leather shoes publicly on Yom Kippur by asserting that since they are standard attire on Yom Kippur, they are not a “burden” and may be “carried” on one’s feet.
10. Shu”t B’ohala Shel Torah 2 (5760), 291-293.
11. He does say (ibid. 5:16) that non-leather shoes that look like leather shoes should be avoided because of marit ayin.
12. Kohanim not wearing shoes during Birkat Kohanim is an unrelated matter (see Aruch Hashulchan, OC 128:11-12).
from http://www.ou.org/torah/article/tzarich_iyun_leather_and_fasting_on_yom_kippur
That was NOTHING compared to what these guys (and they were all guys back in the day)
had to try to agree upon..
I will fast (5 minutes to go before it starts), but at least going barefoot is mandatory for the most devout.
We'll still be the only ones locally though!
The Prohibition of Wearing Shoes
The Gemara, Yoma 88b, states that one is permitted to wear shoes on Yom Kippur if his intention is to protect himself from being bitten by a scorpion. Maharil, Hilchot Leil Yom Kippur, no. 2, implies that anyone who has difficulty walking barefoot is technically permitted to wear shoes. This ruling is codified by Rama, Orach Chaim 614:4. It is implicit from Maharil's ruling that the prohibition of wearing shoes is similar to the prohibition of washing in that the prohibition only applies if one is wearing the shoes for the purposes of comfort, not utility.
The Gemara, Yoma 88b, queries whether the prohibition of wearing shoes on Yom Kippur applies to all shoes or whether it is limited to leather shoes. According to Rif, Yoma 2a, the conclusion of the Gemara is that it is permissible to wear non-leather shoes. According to R. Zerachia HaLevi, Ba'al HaMa'or ad loc., it is prohibited. Rambam, Hilchot Shevitat Asor 3:7, implies that non-leather shoes are permitted only if they are soft enough so that one feels as if he is barefoot.
Shulchan Aruch, Orach Chaim 614:2 rules in accordance with the opinion of Rif that it is permissible to wear non-leather shoes. Mishna Berurah 614:5, writes that if possible, it is preferable to be stringent on the matter. The practical method he suggests (for those who wish to follow the stringency) is to wear the non-leather shoes to walk from place to place (as per the leniency of Maharil) and then to remove the shoes while indoors. [Maharil himself, in allowing one to wear leather shoes outdoors (if he has difficulty walking barefoot), only permits doing so if one does not have non-leather shoes.]
From http://www.yutorah.org/_shiurim/Prohibited%20Activities%20on%20Yom%20Kippur.html
Three different halachic definitions of “shoes” are offered (cited by Ran in Yoma 78b) [3] with respect to this prohibition: The Ba’al Hama’or opines that any “protective footwear,” even those not made of leather, are regarded as “shoes”; Rashi limits the definition to footwear made of leather or wood. [4] The Rif and Rosh rule that footwear made of material other than leather are not considered “shoes.” These opinions are based in large part on the Talmudic discussion (Yevamot 101-102) of how to define a shoe for the purpose of chalitzah and on various Talmudic stories involving shoes (Yevamot 102b). The Gemara notes that several Amoraim wore non-leather shoes on Yom Kippur (Yoma 78a-b), and rules per the Mishnah (Yevamot 101a) that cloth shoes are not halachically considered shoes.
Normative halachah maintains that “shoes” refer to footwear that includes leather, even a small amount.[5] Accordingly, footwear made only of cloth (e.g., sneakers) or any other material may be worn on Yom Kippur.[6] But, as noted, there is an opinion that any “protective” footwear is prohibited. According to the Rambam (Hilchot Shevitat Asor 3:7), innu’i implies that one must feel the ground and sense that he is barefoot.[7] The Bach (OC 614) testifies that several of his teachers would walk completely barefoot on Yom Kippur, and he ruled accordingly. However, the Magen Avraham and Taz write that the generally accepted custom is to permit non-leather shoes. The opinion that prohibits any protective footwear is also cited by the Sha’arei Teshuvah (OC 554: 11) and the Kaf Hachaim (OC 554:72). The Sha’ar HaTziyun quotes the Chatam Sofer that when walking in the street on Yom Kippur one should wear thin shoes so as to feel the ground and sense that he is barefoot. The Mishnah Berurah (614:5) concludes that if possible, one should follow the strict opinion in this regard and not wear protective shoes.
Contemporary authorities such as Rabbi Chaim Kanievsky (Shoneh Halachot 614:3) and Rabbi Moshe Sternbuch (Moadim u’Zemanim 6:28), following the lead of the Gra (Moadim u’Zemanim, vol. 8, addendum to 6:28),[8] recommend following the strict opinion when possible. [9] Rabbi Yaakov Ariel, the chief rabbi of Ramat Gan, similarly rules that one should not wear plastic shoes that resemble wood in their protective nature.[10] He observes that permission to wear sneakers was due to the fact that they were not as comfortable as leather (a factor for the Rif) and that one can sense the ground when wearing them (a factor for the Rambam). However, Rabbi Ariel prohibits wearing on Yom Kippur a non-leather shoe that one wears all year long, which is as comfortable and protective as leather shoes (as evidenced by the fact that one chooses to wear it regularly). He recommends wearing non-leather slippers, or simi ar footwear, through which one feels the ground beneath his feet. Rabbi Shlomo Zalman Auerbach (Halichot Shlomo, Moadim, 5:17) disagrees, noting that our custom is to permit all non-leather shoes, even if they are comfortable, as today we are “istinisim” (fastidious).[11]
In the Torah, shoes often symbolize one’s material essence, his physical connection to the terrestrial. In striving for a purer state of spirituality on Yom Kippur, one removes his shoes similar to Moshe’s doing so at the burning bush (Shemot 3:5, see Kli Yakar), Yehoshua outside of Yericho, the kohanim in the Temple,[12] and anyone ascending Har Habayit (Mishnah Berachot 9:5) today.
Clearly, there is no general prohibition against wearing leather on Yom Kippur. The five basic prohibitions do not even specify a prohibition against wearing leather shoes. They do include a proscription on wearing “shoes,” which according to the normative halachah is defined as leather shoes.
Notes
1. The early authorities debate whether the innuyim other than eating and drinking are of Biblical or rabbinic origin (e.g., Ran; Smag [Aseh 32]; Rambam [on Mishnah; Shevitat Asor 1:4-5 and Maggid Mishnah]; Tosafot; Tur [OC 611]). The Talmud (Yoma 77a) derives from the statement about King David in II Samuel 15:30, and the meaning of yachaif in Jeremiah 2:25 that going barefoot is an innu’i .
2. Regarding these laws, Tishah B’Av is usually similar to Yom Kippur. However, see Iggerot Moshe, YD 1:224 that a child of chinuch age, i.e., one who understands the Churban, may not wear leather shoes, but younger children may. The Chachmat Adam 152:17 rules that even older children who understand the Churban may wear leather shoes. Many though take the stringent position and maintain that even very young children shouldn’t wear leather shoes (Sha’ar HaTziyun 551:91).
3. See also Aruch Hashulchan (OC 614:2-4) for an overview of the opinions.
4. Rashi elsewhere states that a na’al (shoe) is “something that protects” (Yevamot 101a).
5. Shulchan Aruch, OC 554:16 and 614:2 following the Rif, Rosh, and Tur. Rabbi Ovadiah Yosef (Yalkut Yosef, Moadim [5748] p. 90) permits wooden clogs with a leather strap.
Although in this regard the accepted halachah is that “shoe” is synonymous with “leather shoe,” that may not be true for all halachot. For example, the SA (OC 4:18) requires one to wash hands after removing one’s shoe, and Rabbi Yitzchak Nissim, a former Israeli chief rabbi (1896-1981; Yein Ha’tov 1:13), discusses whether washing is required also for merely touching one’s shoe and whether the halachah applies to all shoes.
6. One must be careful not to mistakenly wear sneakers with leather sides.
7. Yalkut Yosef (ibid.) permits non-leather shoes because the ground can be felt through them.
8. There are divergent opinions with regard to the Morning Blessing “She’asah li kol tzarki” as it relates to thanking God for shoes (Tur, OC 46). Many Ashkenazim have the custom to recite the berachah on Yom Kippur (MB 554:31 and Sha’ar haTziyun 554:39), while many Sephardim (Kaf Hachaim 554:78; 613:10; Kaf Hachaim Pilagi 46:17) and the Gra (Ma’aseh Rav) maintain that the berachah should not be said on Tishah B’av or Yom Kippur. Among those Ashkenazim who do not say the berachah, many say it Motzaei Yom Kippur and Motzaei Tishah B’Av when they put on leather shoes.
9. See Torah Lodaas, vol. 3, pp. 50-53. For those who argue that non-leather shoes are not halachically considered shoes, there is the possibility of violating the prohibition of carrying on Shabbat. The Ramban (commenting on Shabbat 66a) raises this question. The Ran (Yoma 2b, s.v. u’mihu) justifies the standard practice of wearing non-leather shoes publicly on Yom Kippur by asserting that since they are standard attire on Yom Kippur, they are not a “burden” and may be “carried” on one’s feet.
10. Shu”t B’ohala Shel Torah 2 (5760), 291-293.
11. He does say (ibid. 5:16) that non-leather shoes that look like leather shoes should be avoided because of marit ayin.
12. Kohanim not wearing shoes during Birkat Kohanim is an unrelated matter (see Aruch Hashulchan, OC 128:11-12).
Three different halachic definitions of “shoes” are offered (cited by Ran in Yoma 78b) [3] with respect to this prohibition: The Ba’al Hama’or opines that any “protective footwear,” even those not made of leather, are regarded as “shoes”; Rashi limits the definition to footwear made of leather or wood. [4] The Rif and Rosh rule that footwear made of material other than leather are not considered “shoes.” These opinions are based in large part on the Talmudic discussion (Yevamot 101-102) of how to define a shoe for the purpose of chalitzah and on various Talmudic stories involving shoes (Yevamot 102b). The Gemara notes that several Amoraim wore non-leather shoes on Yom Kippur (Yoma 78a-b), and rules per the Mishnah (Yevamot 101a) that cloth shoes are not halachically considered shoes.
Normative halachah maintains that “shoes” refer to footwear that includes leather, even a small amount.[5] Accordingly, footwear made only of cloth (e.g., sneakers) or any other material may be worn on Yom Kippur.[6] But, as noted, there is an opinion that any “protective” footwear is prohibited. According to the Rambam (Hilchot Shevitat Asor 3:7), innu’i implies that one must feel the ground and sense that he is barefoot.[7] The Bach (OC 614) testifies that several of his teachers would walk completely barefoot on Yom Kippur, and he ruled accordingly. However, the Magen Avraham and Taz write that the generally accepted custom is to permit non-leather shoes. The opinion that prohibits any protective footwear is also cited by the Sha’arei Teshuvah (OC 554: 11) and the Kaf Hachaim (OC 554:72). The Sha’ar HaTziyun quotes the Chatam Sofer that when walking in the street on Yom Kippur one should wear thin shoes so as to feel the ground and sense that he is barefoot. The Mishnah Berurah (614:5) concludes that if possible, one should follow the strict opinion in this regard and not wear protective shoes.
Contemporary authorities such as Rabbi Chaim Kanievsky (Shoneh Halachot 614:3) and Rabbi Moshe Sternbuch (Moadim u’Zemanim 6:28), following the lead of the Gra (Moadim u’Zemanim, vol. 8, addendum to 6:28),[8] recommend following the strict opinion when possible. [9] Rabbi Yaakov Ariel, the chief rabbi of Ramat Gan, similarly rules that one should not wear plastic shoes that resemble wood in their protective nature.[10] He observes that permission to wear sneakers was due to the fact that they were not as comfortable as leather (a factor for the Rif) and that one can sense the ground when wearing them (a factor for the Rambam). However, Rabbi Ariel prohibits wearing on Yom Kippur a non-leather shoe that one wears all year long, which is as comfortable and protective as leather shoes (as evidenced by the fact that one chooses to wear it regularly). He recommends wearing non-leather slippers, or simi ar footwear, through which one feels the ground beneath his feet. Rabbi Shlomo Zalman Auerbach (Halichot Shlomo, Moadim, 5:17) disagrees, noting that our custom is to permit all non-leather shoes, even if they are comfortable, as today we are “istinisim” (fastidious).[11]
In the Torah, shoes often symbolize one’s material essence, his physical connection to the terrestrial. In striving for a purer state of spirituality on Yom Kippur, one removes his shoes similar to Moshe’s doing so at the burning bush (Shemot 3:5, see Kli Yakar), Yehoshua outside of Yericho, the kohanim in the Temple,[12] and anyone ascending Har Habayit (Mishnah Berachot 9:5) today.
Clearly, there is no general prohibition against wearing leather on Yom Kippur. The five basic prohibitions do not even specify a prohibition against wearing leather shoes. They do include a proscription on wearing “shoes,” which according to the normative halachah is defined as leather shoes.
Notes
1. The early authorities debate whether the innuyim other than eating and drinking are of Biblical or rabbinic origin (e.g., Ran; Smag [Aseh 32]; Rambam [on Mishnah; Shevitat Asor 1:4-5 and Maggid Mishnah]; Tosafot; Tur [OC 611]). The Talmud (Yoma 77a) derives from the statement about King David in II Samuel 15:30, and the meaning of yachaif in Jeremiah 2:25 that going barefoot is an innu’i .
2. Regarding these laws, Tishah B’Av is usually similar to Yom Kippur. However, see Iggerot Moshe, YD 1:224 that a child of chinuch age, i.e., one who understands the Churban, may not wear leather shoes, but younger children may. The Chachmat Adam 152:17 rules that even older children who understand the Churban may wear leather shoes. Many though take the stringent position and maintain that even very young children shouldn’t wear leather shoes (Sha’ar HaTziyun 551:91).
3. See also Aruch Hashulchan (OC 614:2-4) for an overview of the opinions.
4. Rashi elsewhere states that a na’al (shoe) is “something that protects” (Yevamot 101a).
5. Shulchan Aruch, OC 554:16 and 614:2 following the Rif, Rosh, and Tur. Rabbi Ovadiah Yosef (Yalkut Yosef, Moadim [5748] p. 90) permits wooden clogs with a leather strap.
Although in this regard the accepted halachah is that “shoe” is synonymous with “leather shoe,” that may not be true for all halachot. For example, the SA (OC 4:18) requires one to wash hands after removing one’s shoe, and Rabbi Yitzchak Nissim, a former Israeli chief rabbi (1896-1981; Yein Ha’tov 1:13), discusses whether washing is required also for merely touching one’s shoe and whether the halachah applies to all shoes.
6. One must be careful not to mistakenly wear sneakers with leather sides.
7. Yalkut Yosef (ibid.) permits non-leather shoes because the ground can be felt through them.
8. There are divergent opinions with regard to the Morning Blessing “She’asah li kol tzarki” as it relates to thanking God for shoes (Tur, OC 46). Many Ashkenazim have the custom to recite the berachah on Yom Kippur (MB 554:31 and Sha’ar haTziyun 554:39), while many Sephardim (Kaf Hachaim 554:78; 613:10; Kaf Hachaim Pilagi 46:17) and the Gra (Ma’aseh Rav) maintain that the berachah should not be said on Tishah B’av or Yom Kippur. Among those Ashkenazim who do not say the berachah, many say it Motzaei Yom Kippur and Motzaei Tishah B’Av when they put on leather shoes.
9. See Torah Lodaas, vol. 3, pp. 50-53. For those who argue that non-leather shoes are not halachically considered shoes, there is the possibility of violating the prohibition of carrying on Shabbat. The Ramban (commenting on Shabbat 66a) raises this question. The Ran (Yoma 2b, s.v. u’mihu) justifies the standard practice of wearing non-leather shoes publicly on Yom Kippur by asserting that since they are standard attire on Yom Kippur, they are not a “burden” and may be “carried” on one’s feet.
10. Shu”t B’ohala Shel Torah 2 (5760), 291-293.
11. He does say (ibid. 5:16) that non-leather shoes that look like leather shoes should be avoided because of marit ayin.
12. Kohanim not wearing shoes during Birkat Kohanim is an unrelated matter (see Aruch Hashulchan, OC 128:11-12).
Three different halachic definitions of “shoes” are offered (cited by Ran in Yoma 78b) [3] with respect to this prohibition: The Ba’al Hama’or opines that any “protective footwear,” even those not made of leather, are regarded as “shoes”; Rashi limits the definition to footwear made of leather or wood. [4] The Rif and Rosh rule that footwear made of material other than leather are not considered “shoes.” These opinions are based in large part on the Talmudic discussion (Yevamot 101-102) of how to define a shoe for the purpose of chalitzah and on various Talmudic stories involving shoes (Yevamot 102b). The Gemara notes that several Amoraim wore non-leather shoes on Yom Kippur (Yoma 78a-b), and rules per the Mishnah (Yevamot 101a) that cloth shoes are not halachically considered shoes.
Normative halachah maintains that “shoes” refer to footwear that includes leather, even a small amount.[5] Accordingly, footwear made only of cloth (e.g., sneakers) or any other material may be worn on Yom Kippur.[6] But, as noted, there is an opinion that any “protective” footwear is prohibited. According to the Rambam (Hilchot Shevitat Asor 3:7), innu’i implies that one must feel the ground and sense that he is barefoot.[7] The Bach (OC 614) testifies that several of his teachers would walk completely barefoot on Yom Kippur, and he ruled accordingly. However, the Magen Avraham and Taz write that the generally accepted custom is to permit non-leather shoes. The opinion that prohibits any protective footwear is also cited by the Sha’arei Teshuvah (OC 554: 11) and the Kaf Hachaim (OC 554:72). The Sha’ar HaTziyun quotes the Chatam Sofer that when walking in the street on Yom Kippur one should wear thin shoes so as to feel the ground and sense that he is barefoot. The Mishnah Berurah (614:5) concludes that if possible, one should follow the strict opinion in this regard and not wear protective shoes.
Contemporary authorities such as Rabbi Chaim Kanievsky (Shoneh Halachot 614:3) and Rabbi Moshe Sternbuch (Moadim u’Zemanim 6:28), following the lead of the Gra (Moadim u’Zemanim, vol. 8, addendum to 6:28),[8] recommend following the strict opinion when possible. [9] Rabbi Yaakov Ariel, the chief rabbi of Ramat Gan, similarly rules that one should not wear plastic shoes that resemble wood in their protective nature.[10] He observes that permission to wear sneakers was due to the fact that they were not as comfortable as leather (a factor for the Rif) and that one can sense the ground when wearing them (a factor for the Rambam). However, Rabbi Ariel prohibits wearing on Yom Kippur a non-leather shoe that one wears all year long, which is as comfortable and protective as leather shoes (as evidenced by the fact that one chooses to wear it regularly). He recommends wearing non-leather slippers, or simi ar footwear, through which one feels the ground beneath his feet. Rabbi Shlomo Zalman Auerbach (Halichot Shlomo, Moadim, 5:17) disagrees, noting that our custom is to permit all non-leather shoes, even if they are comfortable, as today we are “istinisim” (fastidious).[11]
In the Torah, shoes often symbolize one’s material essence, his physical connection to the terrestrial. In striving for a purer state of spirituality on Yom Kippur, one removes his shoes similar to Moshe’s doing so at the burning bush (Shemot 3:5, see Kli Yakar), Yehoshua outside of Yericho, the kohanim in the Temple,[12] and anyone ascending Har Habayit (Mishnah Berachot 9:5) today.
Clearly, there is no general prohibition against wearing leather on Yom Kippur. The five basic prohibitions do not even specify a prohibition against wearing leather shoes. They do include a proscription on wearing “shoes,” which according to the normative halachah is defined as leather shoes.
Notes
1. The early authorities debate whether the innuyim other than eating and drinking are of Biblical or rabbinic origin (e.g., Ran; Smag [Aseh 32]; Rambam [on Mishnah; Shevitat Asor 1:4-5 and Maggid Mishnah]; Tosafot; Tur [OC 611]). The Talmud (Yoma 77a) derives from the statement about King David in II Samuel 15:30, and the meaning of yachaif in Jeremiah 2:25 that going barefoot is an innu’i .
2. Regarding these laws, Tishah B’Av is usually similar to Yom Kippur. However, see Iggerot Moshe, YD 1:224 that a child of chinuch age, i.e., one who understands the Churban, may not wear leather shoes, but younger children may. The Chachmat Adam 152:17 rules that even older children who understand the Churban may wear leather shoes. Many though take the stringent position and maintain that even very young children shouldn’t wear leather shoes (Sha’ar HaTziyun 551:91).
3. See also Aruch Hashulchan (OC 614:2-4) for an overview of the opinions.
4. Rashi elsewhere states that a na’al (shoe) is “something that protects” (Yevamot 101a).
5. Shulchan Aruch, OC 554:16 and 614:2 following the Rif, Rosh, and Tur. Rabbi Ovadiah Yosef (Yalkut Yosef, Moadim [5748] p. 90) permits wooden clogs with a leather strap.
Although in this regard the accepted halachah is that “shoe” is synonymous with “leather shoe,” that may not be true for all halachot. For example, the SA (OC 4:18) requires one to wash hands after removing one’s shoe, and Rabbi Yitzchak Nissim, a former Israeli chief rabbi (1896-1981; Yein Ha’tov 1:13), discusses whether washing is required also for merely touching one’s shoe and whether the halachah applies to all shoes.
6. One must be careful not to mistakenly wear sneakers with leather sides.
7. Yalkut Yosef (ibid.) permits non-leather shoes because the ground can be felt through them.
8. There are divergent opinions with regard to the Morning Blessing “She’asah li kol tzarki” as it relates to thanking God for shoes (Tur, OC 46). Many Ashkenazim have the custom to recite the berachah on Yom Kippur (MB 554:31 and Sha’ar haTziyun 554:39), while many Sephardim (Kaf Hachaim 554:78; 613:10; Kaf Hachaim Pilagi 46:17) and the Gra (Ma’aseh Rav) maintain that the berachah should not be said on Tishah B’av or Yom Kippur. Among those Ashkenazim who do not say the berachah, many say it Motzaei Yom Kippur and Motzaei Tishah B’Av when they put on leather shoes.
9. See Torah Lodaas, vol. 3, pp. 50-53. For those who argue that non-leather shoes are not halachically considered shoes, there is the possibility of violating the prohibition of carrying on Shabbat. The Ramban (commenting on Shabbat 66a) raises this question. The Ran (Yoma 2b, s.v. u’mihu) justifies the standard practice of wearing non-leather shoes publicly on Yom Kippur by asserting that since they are standard attire on Yom Kippur, they are not a “burden” and may be “carried” on one’s feet.
10. Shu”t B’ohala Shel Torah 2 (5760), 291-293.
11. He does say (ibid. 5:16) that non-leather shoes that look like leather shoes should be avoided because of marit ayin.
12. Kohanim not wearing shoes during Birkat Kohanim is an unrelated matter (see Aruch Hashulchan, OC 128:11-12).
from http://www.ou.org/torah/article/tzarich_iyun_leather_and_fasting_on_yom_kippur
