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Why does the Torah (תורה) say "tisha b'erev" (ninth in the evening)—is that the ninth or the tenth? The Rambam (רמב"ם)'s chiddush: Yom Kippur's night is actually a continuation of the ninth day regarding inui (affliction), which is why tosefes (adding from chol to kodesh) applies. This creates a unique split: inui begins on the ninth and extends through the night, while issur melacha only begins on the tenth.
This shiur presents a fundamental analysis of the Rambam (רמב"ם)'s understanding of tosefes (adding from the mundane to the holy) specifically regarding Yom Kippur, contrasting it sharply with Rashi (רש"י)'s approach and exploring profound implications for the structure of Yom Kippur itself. The central sugya revolves around reconciling two seemingly contradictory pesukim: one stating "tisha lachodesh b'erev" (the ninth of the month in the evening) and another commanding "me'erev ad erev" (from evening to evening). The Gemara (גמרא) on Yoma 81b addresses this tension. According to Rashi, the obligation of vidui (confession) on Erev Yom Kippur is not a preparation (hachana) for Yom Kippur itself, but rather vidui on the korban—the person themselves as the object of kapara. Since fasting provides atonement, and every kapara requires vidui, one must confess. The Rambam, however, learns differently: vidui on Erev Yom Kippur is indeed a din of Erev Yom Kippur—it's a halacha (הלכה) of the ninth day itself.
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Yoma 81b
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