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םדא םירופכה םוי ברע ןיד - ד “ מק ללכ ייח

67 .ּות ֵּמ ֶ ׁש ֹו ּמ ִא ְּו וי ִב ָּא ת ַמ ְּ ׁשִנ לי ִב ְּ ׁש ִב רֵנ תֹוֹשֲעַל ןיִגֲהֹונ םַג ְּו . )י ֵסי ִא ֶמ ְּד םי ִבָּכֹו ּכ י ֵד ְּבֹוע י ֵּתָּּב
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תֹוח ְּמִל ׁשֵי ְּו ,תֹו ׁש ָּמ ְּּ ׁש ַה ןיֵּב ּו ּ ל ִפֲא ןי ִקיִל ְּד ַּמ ֶ ׁש ד ַע ,דֹא ְּמ םי ִקּודֲא הֶזָּּב םַּג םָּנ ְּמ ָּא ְּו
הָּו ְּצ ִמְּל הֶז םי ִב ְּ ׁשֹוח ֶ ׁש ןָּויֵּכ ,ר ָּּת ֻמ ְּד יִל ה ֶא ְּרִנ י ִר ְּכָּנ י ֵדְּי לַע םֹוק ָּמ לָּּכמּו ִ 6 8 .ם ָּדָּי ְּב
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י ִר ְּכָּנְּל ר ַמֹול רּוס ָּא ,רּו ּפ ִכ םֹוי ְּב תֹורֵּנ ַה ּובָּּכ םאו ִ ְּ 69 . )'ו 'יס 'ה ללכ תבש 'להב 'יע( הָּלֹודְּּג
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ב ֶר ֶע ֹול ר ַמֹול ּו ּ ל ִפֲאַו .ף ֵטֹוּנ ַה הָּוֲע ַ ׁש לֵּב ַקְּל י ִר ְּכָּנְּל ר ַמֹול רּוס ָּא ןֵכ ְּו ,קיִל ְּד ַהְּל רז ֲחַל
:רּוס ָּא ,הָּוֲע ַ ּ ׁש ַה לֵּב ַקי ִו קיִל ְּדַּי ֶ ׁש םי ִרּו ּפ ִכ ַה םֹוי
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ׁשּבְּלִל ןיִגֲהֹונ ְּו .תָּּב ַ ׁש ְּב ֹומ ְּכ םי ִרּו ּפ ִכ ַה םֹויב ְּּ 7 1 תֹונ ָּחְּל ֻ ּ ׁש ַה ַעי ִּצ ַהְּל ןיִגֲהֹונ ]זט[
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ֹו :
71 ׁש ְּבָּלְּל ר ָּּת ֻמ לֵב ָּא םַג ְּו ,םי ִת ֵמ דֶגֶּב אּוה ֶ ׁש ,ל ְּטי ִּ ק ַה

םדו רשב
Shabbos 5:6. 71. The Mordechai writes that the custom
Although it is forbidden to instruct a is to wear clean white clothing so that we
non-Jew to do a melacha (such as lighting a should appear like the malachim (angels) who
candle) on Shabbos, one may instruct him to the navi (Yechezkel 9:2) describes as ‘dressed
do so during bein hashemashos if it is for the in white’. The Maharam also wore a plain
purpose of a mitzva. (See Shulchan Aruch O.C. white garment (called “sarganit”) which was
342.) The Chayei Adam extends this leniency used for burial, recalling the seriousness of the
to include things which people perceive as a day, and the Rema codifies this, that the
tremendous need, such as lighting a yahrtzeit accepted practice to wear a kittel on Yom
candle. If it is already after tzeis ha’kochavim, Kippur. According to the first reason, women
then it is certainly forbidden, and one may not need not adopt the custom to wear white,
even hint to the non-Jew that he would like since the posuk refers to malachim as ‘men’.
the candle lit. (Mishna Berura) Similarly, a mourner shouldn’t, but according
to the second, he may. (Taz. See however Elya
70. The Mordechai records that some have Rabba who writes that since a mourner is
the custom to cover the tables in honor of already broken, there is no need for him to
yom tov. Although the Beis Yosef questions wear remind him of the seriousness of the
what the need for a tablecloth is on Yom day.) There are varying minhagim regarding
Kippur, the Rema testifies that this is indeed whether or not a mourner or one who was
the custom, and it is an effort to honor yom recently married, should wear a kittel and each
tov, as above. person should follow his own minhag.

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