This chapter discussed the Sages’ tradition that the mitzva to afflict oneself on Yom Kippur is expressed by refraining from five major types of physical benefit: Eating and drinking, washing, anointing with oil, wearing shoes, and engaging in conjugal relations. The most stringent of these is the prohibition against eating and drinking, which incurs the punishment of karet. Food itself is not forbidden on Yom Kippur; rather, it is prohibited to refrain from afflicting oneself. Consequently, the measure that determines liability is a date-bulk of food or a cheekful of drink, amounts which lessen the affliction to a certain degree. Notwithstanding the stringency of the prohibition and the holiness of the day, the principle that all mitzvot of the Torah are overridden in cases of illness or danger is applied even on Yom Kippur. The Torah was given “to live by” (Leviticus 18:5). Therefore, on Yom Kippur the mitzva of affliction, along with almost all the mitzvot, is superseded by any risk to life or health. The only exceptions to this principle are the three cardinal sins of idolatry, forbidden relations, and murder. The concern for saving life is so great that if there is any risk at all, whether in the opinion of the doctors or in the opinion of the sick person himself, the fast, the prohibitions involving affliction, and the sanctity of the day are overridden. The obligation to afflict oneself, like all mitzvot of the Torah, applies only to adults. The Torah considers children who have reached puberty, i.e., boys from the age of thirteen and girls from the age of twelve, to be adults in this regard. However, the Sages instructed that parents should begin to educate their children before they become obligated by Torah law. Children should be encouraged to fulfill whichever mitzvot they are able to, either entirely or in part, from the appropriate age. The Torah states that on Yom Kippur all sins committed before God are forgiven. This applies only to sins that are purely between man and God. Sins committed against other people, which are really twofold sins since they are also transgressions against God, cannot be atoned for without appeasing the one who has been wronged. Only after receiving forgiveness from the injured party can one hope for forgiveness from Heaven. Divine forgiveness does not exempt one from his obligations, such as bringing a sin-offering, or repaying moneys owed, and the obligations remain even after Yom Kippur. Furthermore, there are certain sins, such as public desecration of God’s name, that are so severe that even Yom Kippur does not fully atone for them. These sins remain with a person after Yom Kippur until he has undone the damage caused or until he dies. In addition, Yom Kippur atones only for those who abandon their sins and repent. For this reason the Sages established five prayer services on Yom Kippur, with the mitzva of confession in each service, to help one come to true repentance, and to merit through this atonement from sin and forgiveness of transgressions.