Fast Days - Revision history

Mpg613: /* Washing oneself and Swimming */ Removed misquote from R’ Moshe Feinstein, corrected misquote from Be’er Moshe, and added links.

2025-07-13T19:00:20Z

Washing oneself and Swimming: Removed misquote from R’ Moshe Feinstein, corrected misquote from Be’er Moshe, and added links.

← Older revision		Revision as of 19:00, 13 July 2025
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	# It is permissible to wash with hot water or anoint oneself on a fast day. However, there is a righteous practice to be strict not to wash oneself in hot water or anoint oneself on a fast day. <Ref> Shulchan Aruch 550:2 writes that on all fast days other than Tisha B'av and Yom Kippur, one is permitted to wash, anoint, wear leather, and have marital relations. However, Mishna Brurah 550:6, Shaar HaTziyun 550:8, Kaf Hachayim 550:13 write based on earlier acharonim that a baal nefesh should be strict not to wash with hot water. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. see however Chazon Ovadia Arba Taaniyot pg. 21-22 who writes that one need not be strict for this since Shulchan Aruch is lenient. </ref> However, all agree that it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water.<ref> Chazon Ovadia Arba Taaniyot pg. 22, Shaar Hatziyun 550:8</ref>		# It is permissible to wash with hot water or anoint oneself on a fast day. However, there is a righteous practice to be strict not to wash oneself in hot water or anoint oneself on a fast day. <Ref> Shulchan Aruch 550:2 writes that on all fast days other than Tisha B'av and Yom Kippur, one is permitted to wash, anoint, wear leather, and have marital relations. However, Mishna Brurah 550:6, Shaar HaTziyun 550:8, Kaf Hachayim 550:13 write based on earlier acharonim that a baal nefesh should be strict not to wash with hot water. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. see however Chazon Ovadia Arba Taaniyot pg. 21-22 who writes that one need not be strict for this since Shulchan Aruch is lenient. </ref> However, all agree that it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water.<ref> Chazon Ovadia Arba Taaniyot pg. 22, Shaar Hatziyun 550:8</ref>
	## If [[Asara B'Tevet]] falls out on Friday, one shouldn’t be strict. Rather, one should wash oneself in hot water because of Kavod [[Shabbat]].<Ref>Mishna Brurah 550:6, Aruch Hashulchan 550:3 also says that technically it is permitted to use hot water, but the custom has developed not to except on erev [[shabbat]], but it is still permissible to use hot water. </ref>		## If [[Asara B'Tevet]] falls out on Friday, one shouldn’t be strict. Rather, one should wash oneself in hot water because of Kavod [[Shabbat]].<Ref>Mishna Brurah 550:6, Aruch Hashulchan 550:3 also says that technically it is permitted to use hot water, but the custom has developed not to except on erev [[shabbat]], but it is still permissible to use hot water. </ref>
	# One shouldn’t go swimming in a pool or ocean on a fast day. <~~Ref~~> Piskei Teshuvot 550:6, Rivevot Ephraim 1:363:1 and 3:368, ~~Sh”t Bear Moshe 3~~:~~77, Rav Moshe Feinstein quoted in~~ Moadei Yeshurun page 108. Nitei Gavriel page 34 allows children to swim. </ref> One is permitted to swim the night before a fast.<ref> Rav Moshe Feinstein quoted in Moadei Yeshurun 1:page 108 </ref>		# One shouldn’t go swimming in a pool or ocean on a fast day. <ref> Piskei Teshuvot 550:6, Rivevot Ephraim 1:363:1 and 3:368, [https://tablet.otzar.org/#/b/618950/p/133/t/1752414330224/fs/0/start/0/end/0/c/1752415877585 Moadei Yeshurun page 108]. [https://hebrewbooks.org/pdfpager.aspx?req=888&st=&pgnum=116&hilite= Shu”t Be’er Moshe 3:77] says that halachically it’s permitted but maybe it’s worthwhile to be stringent even though it’s not halachically required. [https://hebrewbooks.org/pdfpager.aspx?req=46439&st=&pgnum=75&hilite= Nitei Gavriel (Hilchot Bein Hametzarim vol 1, 8:6, page 75)] allows children to swim. </ref> One is permitted to swim the night before a fast.<ref> Rav Moshe Feinstein quoted in [https://tablet.otzar.org/#/b/618950/p/133/t/1752414330224/fs/0/start/0/end/0/c/1752415877585 Moadei Yeshurun 1:page 108] and [https://tablet.otzar.org/#/b/618950/p/133/t/1752414330224/fs/0/start/0/end/0/c/1752415877585 page 117 footnote 27] </ref>

	===Brushing One’s Teeth===		===Brushing One’s Teeth===

YitzchakSultan1 at 19:39, 12 March 2025

2025-03-12T19:39:51Z

← Older revision		Revision as of 19:39, 12 March 2025
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	[[Image:Destruction_temple.jpg\|200px\|right]]		[[Image:Destruction_temple.jpg\|200px\|right]]
	All Jews fast on the four fast days mentioned by the prophets which are: [[Tzom Gedalya]] (the third of Tishrei), Asara B'Tevet (tenth of Tevet), [[Shiva Asar BeTamuz]] (seventeenth of Tamuz), and [[Tisha BeAv]] (ninth of Av).<ref>The prophet Zechariyah (8:19) stated that in the future the fast of the fourth, fifth, seventh, and tenth will become days of happiness for the Jews. In Gemara [[Rosh Hashana]] 18b, Rabbi Akiva explains that number in the pasuk refers to the number of the month. Thus, the fast of fourth is the ninth of Tamuz, the fifth is the ninth of Av, the seventh is the third of Tishrei (fast of Gedalyah), and tenth is tenth of Tevet. The Tur 549:1 and Rambam (Taniot 5:4) rule like Rabbi Akiva. Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz when the wall of Yerushalyim was broken by the second Bet HaMikdash. These four fasts are codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:1, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref> The significance and background of these fasts are explained below. The first three are discussed in this article. For the other fasts please see the following links: [[Tisha BeAv]], [[Tanit Ester]], and [[Tanit Bechorim]]. Another related page is [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]]). The principle purpose of the fast days is to cause one to reflect upon one's ways in order to repent.<ref>Rambam Hilchot Taaniyot 5:1 </ref> # The 3 minor fast day of Tzom Gedalya, Asara B'Tevet, and Shiva Asar B'Tamuz all mourn different aspects of the destruction of the Beit HaMikdash. There is a dispute whether nowadays these fasts are considered a binding communal practice or derived from the words of prophets.<ref>The Gemara Rosh Hashana 18b states based on the pasuk in Zecharya that if there's no Beit HaMikdash and persecution then these are fast days, if there's a Beit HaMikdash then they're holidays, however, if there's no Beit HaMikdash and no persecution these are dependent on the will of the people. The Maggid Mishna (Taniyot 5:5) writes that today it is only a minhag and will remain an obligation until the third Beit HaMikdash is built. The Tosfot (Megilah 5b s.v. verachatz) seems to agree. Regarding the communal practice changing see the Rashba (Rosh Hashana 18b s.v. ein shemad) who seems to assume that this communal practice could potentially change. See further on the [[minhag]] page. On the other hand, the Ramban (Torat HaAdam, Shaar HaAvelut, Inyan Aveilut Yeshana) who writes that today it was accepted as a obligation and today there is persecution in at least a segment of Israel, so it is a obligatory because of the words of the Navi. Tur 550 seems to agree.		All Jews fast on the four fast days mentioned by the prophets which are: [[Tzom Gedalya]] (the third of Tishrei), Asara B'Tevet (tenth of Tevet), [[Shiva Asar BeTamuz]] (seventeenth of Tamuz), and [[Tisha BeAv]] (ninth of Av).<ref>The prophet Zechariyah (8:19) stated that in the future the fast of the fourth, fifth, seventh, and tenth will become days of happiness for the Jews. In Gemara [[Rosh Hashana]] 18b, Rabbi Akiva explains that number in the pasuk refers to the number of the month. Thus, the fast of fourth is the ninth of Tamuz, the fifth is the ninth of Av, the seventh is the third of Tishrei (fast of Gedalyah), and tenth is tenth of Tevet. The Tur 549:1 and Rambam (Taniot 5:4) rule like Rabbi Akiva. Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz when the wall of Yerushalyim was broken by the second Bet HaMikdash. These four fasts are codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:1, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref> The significance and background of these fasts are explained below. The first three are discussed in this article. For the other fasts please see the following links: [[Tisha BeAv]], [[Tanit Ester]], and [[Tanit Bechorim]]. Another related page is [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]]). The principle purpose of the fast days is to cause one to reflect upon one's ways in order to repent.<ref>Rambam Hilchot Taaniyot 5:1 </ref>
	* Levush 550:1, Magen Avraham 550:1, and Mishna Brurah 550:1 hold that primarily the minor fasts today are obligatory as communal practices when there isn't persecution. It is noteworthy that the Aruch Hashulchan 549:5 writes that it is obligatory today from the words of the Navi. </ref>
			The 3 minor fast day of Tzom Gedalya, Asara B'Tevet, and Shiva Asar B'Tamuz all mourn different aspects of the destruction of the Beit HaMikdash. There is a dispute whether nowadays these fasts are considered a binding communal practice or derived from the words of prophets.<ref>The Gemara Rosh Hashana 18b states based on the pasuk in Zecharya that if there's no Beit HaMikdash and persecution then these are fast days, if there's a Beit HaMikdash then they're holidays, however, if there's no Beit HaMikdash and no persecution these are dependent on the will of the people. The Maggid Mishna (Taniyot 5:5) writes that today it is only a minhag and will remain an obligation until the third Beit HaMikdash is built. The Tosfot (Megilah 5b s.v. verachatz) seems to agree. Regarding the communal practice changing see the Rashba (Rosh Hashana 18b s.v. ein shemad) who seems to assume that this communal practice could potentially change. See further on the [[minhag]] page. On the other hand, the Ramban (Torat HaAdam, Shaar HaAvelut, Inyan Aveilut Yeshana) who writes that today it was accepted as a obligation and today there is persecution in at least a segment of Israel, so it is a obligatory because of the words of the Navi. Tur 550 seems to agree.
			*Levush 550:1, Magen Avraham 550:1, and Mishna Brurah 550:1 hold that primarily the minor fasts today are obligatory as communal practices when there isn't persecution. It is noteworthy that the Aruch Hashulchan 549:5 writes that it is obligatory today from the words of the Navi.</ref>

	==Tzom Gedalya==		==Tzom Gedalya==
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	# Many have the custom to recite Avinu Malkeinu on public fast days. One can even say Avinu Malkeinu when davening without a minyan.<ref> Ishei Yisroel 45:45 </ref>		# Many have the custom to recite Avinu Malkeinu on public fast days. One can even say Avinu Malkeinu when davening without a minyan.<ref> Ishei Yisroel 45:45 </ref>
	===Recitation of Aneinu===		===Recitation of Aneinu===
	# The addition of aneinu is recited by the sephardim during [[Shacharit]] and [[Mincha]] <ref> Shulchan Aruch 565:3 because even if you don't end up finishing the fast because you get sick from fasting, it is still a public fast day. Yalkut Yosef Moadim page 536 adds that one recites aneinu at night on tisha b’av. </ref> , and for the ~~ashkenazim~~ only in [[mincha]].<ref> Mishna Brurah 557:3, Rama 565:3. Mishna Brurah 568:10 says that you should even say aneinu if you daven [[Mincha]] gedola because even if you end up eating you at least fasted until [[chatzot]]. </ref>		# The addition of aneinu is recited by the sephardim during [[Shacharit]] and [[Mincha\|Mincha,]]<ref> Shulchan Aruch O.C. 565:3 writes that we recite anenu on a fast at shacharit and mincha because even if you don't end up finishing the fast because you get sick from fasting, it is still a public fast day. Yalkut Yosef 550:27 agrees. Yalkut Yosef (Moadim page 536) adds that one recites aneinu at night on tisha b’av. </ref> and for the Ashkenazim only in [[mincha]].<ref> Mishna Brurah 557:3, Rama 565:3. Mishna Brurah 568:10 says that you should even say aneinu if you daven [[Mincha]] gedola because even if you end up eating you at least fasted until [[chatzot]]. </ref>
	# One who isn't fasting doesn't recite aneinu.<ref> [[Shevet Halevi]] 5:60:4~~:page~~ 61, Halichot Shlomo Moadim 2~~:page~~ 402:~~footnote 25~~. </ref> A child who is not fasting still recites aneinu for [[chinuch]] purposes.<ref> Shevet halevi 8:131 </ref>		# One who isn't fasting doesn't recite aneinu.<ref> [[Shevet Halevi]] (5:60:4, p. 61), Halichot Shlomo (Moadim v. 2 p. 402, fnt. 25), Yalkut Yosef (550:27 and 38). </ref> A child who is not fasting still recites aneinu for [[chinuch]] purposes.<ref> Shevet halevi 8:131 </ref>
	# The individual inserts this paragraph in the beracha of shomea [[tefilla]], and finishes as usual, and the chazzan during chazarat hashatz says it as a beracha on its own between the [[berachot]] of goel and rofe.<ref> Yalkut Yosef Moadim page 536-537 based on Shulchan Aruch 566:1 </ref>		# The individual inserts this paragraph in the beracha of shomea [[tefilla]], and finishes as usual, and the chazzan during chazarat hashatz says it as a beracha on its own between the [[berachot]] of goel and rofe.<ref> Yalkut Yosef Moadim page 536-537 based on Shulchan Aruch 566:1 </ref>
	# If one forgot to recite aneinu, and already said baruch atta Hashem to conclude the beracha of shomea [[tefilla]], he shouldn't say lamdeini chukecha there or insert it right after the beracha, but instead should say it after elokai nitzor and yihyu liratzon and say it without any beracha.<ref> Yabia Omer 1:22, Chayei Adam 24:18, Kitzur Shulchan Aruch 19:14, Aruch Hashulchan 565:3, Kaf Hachayim 119:28 </ref>		# If one forgot to recite aneinu, and already said baruch atta Hashem to conclude the beracha of shomea [[tefilla]], he shouldn't say lamdeini chukecha there or insert it right after the beracha, but instead should say it after elokai nitzor and yihyu liratzon and say it without any beracha.<ref> Yabia Omer 1:22, Chayei Adam 24:18, Kitzur Shulchan Aruch 19:14, Aruch Hashulchan 565:3, Kaf Hachayim 119:28 </ref>

Mpg613: Corrected reference to Tzitz Eliezer, & corrected misquoted psak of Tzitz Eliezer (he’s completely meikel), & added links to Ruach Chaim and Tzitz Eliezer.

2025-01-12T02:06:52Z

Corrected reference to Tzitz Eliezer, & corrected misquoted psak of Tzitz Eliezer (he’s completely meikel), & added links to Ruach Chaim and Tzitz Eliezer.

← Older revision		Revision as of 02:06, 12 January 2025
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	===Taking a Haircut===		===Taking a Haircut===
	# There’s a dispute whether one may take a haircut on a fast day and it’s preferable not to. <~~Ref~~> Rav Chaim Palagi in Ruach Chaim 566:4 is strict. Or Letzion and Piskei Teshuvot 550:8 agree. However, Yalkut Yosef and Tzitz Eliezer 7:49:12 are lenient but still ~~say its~~ preferable not to. </ref>		# There’s a dispute whether one may take a haircut on a fast day and it’s preferable not to. <ref> Rav Chaim Palagi in [https://hebrewbooks.org/pdfpager.aspx?req=37782&st=&pgnum=174&hilite Ruach Chaim 566:4] is strict. Or Letzion and Piskei Teshuvot 550:8 agree. However, Yalkut Yosef and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14506#p=256&fitMode=fitwidth&hlts=&ocr= Tzitz Eliezer 7:49:11:7] are lenient, but Yalkut Yosef still says it’s preferable not to. </ref>

	===Giving [[Tzedaka]]===		===Giving [[Tzedaka]]===

YitzchakSultan1: /* Baalei Simcha */

2025-01-07T14:36:21Z

Baalei Simcha

← Older revision		Revision as of 14:36, 7 January 2025
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	# One need not train his children to fast, even at the age of 12 for boys or eleven for girls.<ref> Mishna Brurah 550:5 and Beiur Halacha "hakol" Yalkut Yosef Dinei [[Chinuch]] Katan page 239 and Moadim page 530, Eliya Rabbah 550:7, Chanoch Lanaar 21:footnote 9, Halichot Shlomo Moadim 2:page 398:3. Mishna Brurah 550:5 based on Magen Avraham 550:2 and Chayei Adam 133:6 say that when children do not fast they should only eat the amount of food they need but Halichot Shlomo Moadim 2:page 398:footnote 10 says that this is not the custom. </ref> Although many boys have the custom to fast three fasts before they become bar-mitzvah, but this custom has no source.<ref> Halichot Shlomo Moadim 2:page 399:footnote 11. </ref>		# One need not train his children to fast, even at the age of 12 for boys or eleven for girls.<ref> Mishna Brurah 550:5 and Beiur Halacha "hakol" Yalkut Yosef Dinei [[Chinuch]] Katan page 239 and Moadim page 530, Eliya Rabbah 550:7, Chanoch Lanaar 21:footnote 9, Halichot Shlomo Moadim 2:page 398:3. Mishna Brurah 550:5 based on Magen Avraham 550:2 and Chayei Adam 133:6 say that when children do not fast they should only eat the amount of food they need but Halichot Shlomo Moadim 2:page 398:footnote 10 says that this is not the custom. </ref> Although many boys have the custom to fast three fasts before they become bar-mitzvah, but this custom has no source.<ref> Halichot Shlomo Moadim 2:page 399:footnote 11. </ref>
	===Baalei Simcha===		===Baalei Simcha===
	# A bride and groom within the seven days of his wedding, the father of a baby boy, a sandak, and a mohel must fast on these four fasts unless the fast was postponed because it originally fell out on [[shabbat\|Shabbat]], in which case they are all exempt from all these fasts and should eat after mid-day.<ref> Kitzur Shulchan Aruch 121:7, Mishna Brurah 559:35, Yabia Omer 1:34:11, 5:40, Rivevot Efraim 6:290, Halacha Lmaaseh (Chanuka Upurim by Chabad 12:8). Rav Ovadia Yosef writes in Yabia Omer 27:10 that this is true even of tzom gedalia, even though some rishonim say the tragedy occurred on [[Rosh Hashana]] it is not considered a postponed fast unless it actually fell out on [[Shabbat]]. Rivevot Efraim cites Maaseh Eliyahu who quotes Rabbi Abdullah Some'ach who said that a chatan does not have to fast asara b'tevet if he doesn't want to if he's still within his days of sheva brachot. R' Eliyahu Mani in Maaseh Eliyahu concludes that he should fast, which is also the conclusion of Rivevot Efraim. </ref>		# A bride and groom within the seven days of his wedding, the father of a baby boy, a sandak, and a mohel must fast on these four fasts unless the fast was postponed because it originally fell out on [[shabbat\|Shabbat]], in which case they are all exempt from all these fasts and should eat after mid-day.<ref> Magen Avraham 550:6, Eliya Rabba 559:25, Chida in Birkei Yosef 549:2, Kitzur Shulchan Aruch 121:7, Aruch Hashulchan 550:2, Mishna Brurah 559:35 (and 550:12), Kaf Hachaim 549:9, Yabia Omer 1:34:11, 5:40, Rivevot Efraim 6:290, Halacha Lmaaseh (Chanuka Upurim of Chabad Halacha 12:8), Rav Yehuda Ayash (cited by Chida), Pri Haadama (cited by Kaf Hachaim), and Ketunot Yosef (cited by Kaf Hachaim). Rav Ovadia Yosef writes in Yabia Omer 27:10 that this is true even of tzom gedalia, even though some rishonim say the tragedy occurred on [[Rosh Hashana]] it is not considered a postponed fast unless it actually fell out on [[Shabbat]]. Rivevot Efraim cites Maaseh Eliyahu who quotes Rabbi Abdullah Some'ach who said that a chatan does not have to fast asara b'tevet if he doesn't want to if he's still within his days of sheva brachot. R' Eliyahu Mani in Maaseh Eliyahu concludes that he should fast, which is also the conclusion of Rivevot Efraim. Bet Dovid cited by Kaf Hachaim holds that the chatan is exempt, but Kaf Hachaim concludes from the achronim that this is not the halacha. There is [https://jewishvues.com/articles/fasting-during-sheva-brachos/ some article online] that concludes that a chatan can rely on whichever opinion they want but it seems to misquote the Gra and Rama. Either way, the Magen Avraham (as understood by Kaf Hachaim), Chida, Kitzur Shulchan Aruch, Aruch Hashulchan, Mishna Brurah, Kaf Hachaim, and Rav Ovadia all hold that a chatan must fast minor fasts, and it isn't appropriate to follow a sideline minority view in this matter. </ref>

	==When does the Fast Start?==		==When does the Fast Start?==

YitzchakSultan1: /* Baalei Simcha */

2025-01-06T14:22:07Z

Baalei Simcha

← Older revision		Revision as of 14:22, 6 January 2025
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	# One need not train his children to fast, even at the age of 12 for boys or eleven for girls.<ref> Mishna Brurah 550:5 and Beiur Halacha "hakol" Yalkut Yosef Dinei [[Chinuch]] Katan page 239 and Moadim page 530, Eliya Rabbah 550:7, Chanoch Lanaar 21:footnote 9, Halichot Shlomo Moadim 2:page 398:3. Mishna Brurah 550:5 based on Magen Avraham 550:2 and Chayei Adam 133:6 say that when children do not fast they should only eat the amount of food they need but Halichot Shlomo Moadim 2:page 398:footnote 10 says that this is not the custom. </ref> Although many boys have the custom to fast three fasts before they become bar-mitzvah, but this custom has no source.<ref> Halichot Shlomo Moadim 2:page 399:footnote 11. </ref>		# One need not train his children to fast, even at the age of 12 for boys or eleven for girls.<ref> Mishna Brurah 550:5 and Beiur Halacha "hakol" Yalkut Yosef Dinei [[Chinuch]] Katan page 239 and Moadim page 530, Eliya Rabbah 550:7, Chanoch Lanaar 21:footnote 9, Halichot Shlomo Moadim 2:page 398:3. Mishna Brurah 550:5 based on Magen Avraham 550:2 and Chayei Adam 133:6 say that when children do not fast they should only eat the amount of food they need but Halichot Shlomo Moadim 2:page 398:footnote 10 says that this is not the custom. </ref> Although many boys have the custom to fast three fasts before they become bar-mitzvah, but this custom has no source.<ref> Halichot Shlomo Moadim 2:page 399:footnote 11. </ref>
	===Baalei Simcha===		===Baalei Simcha===
	# A groom within the seven days of his wedding, the father of a baby boy, a sandak, a mohel must fast on these four fasts unless the fast was postponed because it originally fell out on [[shabbat]], in which case they are all exempt from all these fasts and should eat after mid-day.<ref> Yabia Omer 1:34:11, 5:40, ~~Mishna Brura 559~~:35. Rav Ovadia Yosef writes in Yabia Omer 27:10 that this is true even of tzom gedalia, even though some rishonim say the tragedy occurred on [[Rosh Hashana]] it is not considered a postponed fast unless it actually fell out on [[Shabbat]]. </ref>		# A bride and groom within the seven days of his wedding, the father of a baby boy, a sandak, and a mohel must fast on these four fasts unless the fast was postponed because it originally fell out on [[shabbat\|Shabbat]], in which case they are all exempt from all these fasts and should eat after mid-day.<ref> Kitzur Shulchan Aruch 121:7, Mishna Brurah 559:35, Yabia Omer 1:34:11, 5:40, Rivevot Efraim 6:290, Halacha Lmaaseh (Chanuka Upurim by Chabad 12:8). Rav Ovadia Yosef writes in Yabia Omer 27:10 that this is true even of tzom gedalia, even though some rishonim say the tragedy occurred on [[Rosh Hashana]] it is not considered a postponed fast unless it actually fell out on [[Shabbat]]. Rivevot Efraim cites Maaseh Eliyahu who quotes Rabbi Abdullah Some'ach who said that a chatan does not have to fast asara b'tevet if he doesn't want to if he's still within his days of sheva brachot. R' Eliyahu Mani in Maaseh Eliyahu concludes that he should fast, which is also the conclusion of Rivevot Efraim. </ref>

	==When does the Fast Start?==		==When does the Fast Start?==

YitzchakSultan1: /* Tzom Gedalya */

2024-03-03T22:03:35Z

Tzom Gedalya

← Older revision		Revision as of 22:03, 3 March 2024
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	# [[Tzom Gedalya]] is observed on the 3rd of Tishri.<ref> Chazon Ovadia (Laws of the Four Fasts, Halacha 3), Shulchan Aruch 549:1, Rambam Taaniyot 5:2. </ref>		# [[Tzom Gedalya]] is observed on the 3rd of Tishri.<ref> Chazon Ovadia (Laws of the Four Fasts, Halacha 3), Shulchan Aruch 549:1, Rambam Taaniyot 5:2. </ref>
	# [[Tzom Gedalya]] commemorates the death of Gedalya Ben Achikam and the extinguishing of the spark of Yisrael causing the exile.<ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 3, Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:2 </ref>		# [[Tzom Gedalya]] commemorates the death of Gedalya Ben Achikam and the extinguishing of the spark of Yisrael causing the exile.<ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 3, Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:2 </ref>
			# If someone knows is very sick and they can only fast on Tzom Gedalya or on Yom Kippur, many poskim hold that in that case, he should break Tzom Gedalya rather than break Yom Kippur.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo p. 41), Kovetz Halachot Rav Shmuel Kamenetsky (Rosh Hashana 21:3). Sdei Chemed (Asifat Dinim, Maarechet Yom Hakippurim n. 10, p. 72) quotes Ohel Moshe 15 who discusses this question. He starts by comparing this to the dispute between the Radvaz and Chacham Tzvi regarding a person who can get out of jail for one day. There is a dispute if he leave the first day he can or wait until Purim or Yom Hakipurim.</ref>

	==Asara B'Tevet==		==Asara B'Tevet==

YitzchakSultan1: /* Washing oneself and Swimming */

2023-12-22T19:29:07Z

Washing oneself and Swimming

← Older revision		Revision as of 19:29, 22 December 2023
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	===Washing oneself and Swimming===		===Washing oneself and Swimming===
	# It is permissible to wash with hot water or anoint oneself. However, a ~~Baal Nefesh should~~ be strict not to wash oneself in hot water or anoint oneself. <Ref> Shulchan Aruch 550:2 writes that on all fast days other than Tisha B'av and Yom Kippur, one is permitted to wash, anoint, wear leather, and have marital relations. However, Mishna Brurah 550:6, Shaar HaTziyun 550:8, Kaf Hachayim 550:13 write based on earlier acharonim that a baal nefesh should be strict not to wash with hot water. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. see however Chazon Ovadia Arba Taaniyot pg. 21-22 who writes that one need not be strict for this since Shulchan Aruch is lenient. </ref> However, all agree that it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water.<ref> Chazon Ovadia Arba Taaniyot pg. 22, Shaar Hatziyun 550:8</ref>		# It is permissible to wash with hot water or anoint oneself on a fast day. However, there is a righteous practice to be strict not to wash oneself in hot water or anoint oneself on a fast day. <Ref> Shulchan Aruch 550:2 writes that on all fast days other than Tisha B'av and Yom Kippur, one is permitted to wash, anoint, wear leather, and have marital relations. However, Mishna Brurah 550:6, Shaar HaTziyun 550:8, Kaf Hachayim 550:13 write based on earlier acharonim that a baal nefesh should be strict not to wash with hot water. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. see however Chazon Ovadia Arba Taaniyot pg. 21-22 who writes that one need not be strict for this since Shulchan Aruch is lenient. </ref> However, all agree that it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water.<ref> Chazon Ovadia Arba Taaniyot pg. 22, Shaar Hatziyun 550:8</ref>
	## If [[Asara B'Tevet]] falls out on Friday, one shouldn’t be strict ~~and rather~~ should wash oneself because of Kavod [[Shabbat]]. <Ref>Mishna Brurah 550:6, Aruch Hashulchan 550:3 also says that technically it is permitted to use hot water, but the custom has developed not to except on erev [[shabbat]], but it is still permissible to use hot water. </ref>		## If [[Asara B'Tevet]] falls out on Friday, one shouldn’t be strict. Rather, one should wash oneself in hot water because of Kavod [[Shabbat]].<Ref>Mishna Brurah 550:6, Aruch Hashulchan 550:3 also says that technically it is permitted to use hot water, but the custom has developed not to except on erev [[shabbat]], but it is still permissible to use hot water. </ref>
	# One shouldn’t go swimming in a pool or ocean on a fast day. <Ref> Piskei Teshuvot 550:6, Rivevot Ephraim 1:363:1 and 3:368, Sh”t Bear Moshe 3:77, Rav Moshe Feinstein quoted in Moadei Yeshurun page 108. Nitei Gavriel page 34 allows children to swim. </ref> One is permitted to swim the night before a fast.<ref> Rav Moshe Feinstein quoted in Moadei Yeshurun 1:page 108 </ref>		# One shouldn’t go swimming in a pool or ocean on a fast day. <Ref> Piskei Teshuvot 550:6, Rivevot Ephraim 1:363:1 and 3:368, Sh”t Bear Moshe 3:77, Rav Moshe Feinstein quoted in Moadei Yeshurun page 108. Nitei Gavriel page 34 allows children to swim. </ref> One is permitted to swim the night before a fast.<ref> Rav Moshe Feinstein quoted in Moadei Yeshurun 1:page 108 </ref>

YitzchakSultan1: /* Individual Fast Days */

2023-11-12T20:00:59Z

Individual Fast Days

← Older revision		Revision as of 20:00, 12 November 2023
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	# If a person wants to fast he must accept it upon himself the day before.<ref>Shulchan Aruch 562:5</ref> The minhag is to accept the fast day at mincha the day before.<ref>Shulchan Aruch 562:6</ref>		# If a person wants to fast he must accept it upon himself the day before.<ref>Shulchan Aruch 562:5</ref> The minhag is to accept the fast day at mincha the day before.<ref>Shulchan Aruch 562:6</ref>
	# On a personal fast day, one is permitted to rinse out his mouth, even with more than a Reviit of water since he plans to spit it out. <Ref> Chazon Ovadia Arba Taaniyot pg. 27 </ref>		# On a personal fast day, one is permitted to rinse out his mouth, even with more than a Reviit of water since he plans to spit it out. <Ref> Chazon Ovadia Arba Taaniyot pg. 27 </ref>

			=== Kriyat Hatorah of a Fast Day ===
			# If there's a minyan of people fasting they can read Vayichal at mincha.<ref>Rama 566:2</ref>
			# At shacharit, if there's a minyan fasting, they can read Vayichal. If it is a Monday or Thursday, according to Ashkenazim they should read the regular kriyat hatorah.<ref>Rama 566:2, Mishna Brurah 556:8. Mishna Brurah notes that after the fact, if they started Vayichal they don't have to read it again. </ref> However, according to Sephardim they should read Vayichal even at shacharit.<ref>Chazon Ovadia (Arba Taniyot p. 113). However, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.566.17.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi&with=all&lang2=en Kaf Hachaim 556:9] accepts Rama that they should read the regular parsha.</ref>

	===Individual Partial Fast Days===		===Individual Partial Fast Days===

Unknown user: /* Pregnant or Nursing Women */

2023-01-03T04:01:08Z

Pregnant or Nursing Women

← Older revision		Revision as of 04:01, 3 January 2023
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	===Pregnant or Nursing Women===		===Pregnant or Nursing Women===
	# A pregnant woman need not fast on these fasts except for [[Tisha BeAv]].<ref> Rama Orach Chaim 550:1, Shulchan Aruch Orach Chaim 554:5, Pri Megadim Eishel Avraham 550:1, Aruch Hashulchan 550:3, Yechave Daat 1:35.<br />		# A pregnant woman need not fast on these fasts except for [[Tisha BeAv]].<ref> Rama Orach Chaim 550:1, Shulchan Aruch Orach Chaim 554:5, Pri Megadim Eishel Avraham 550:1, Aruch Hashulchan 550:3, Yechave Daat 1:35.<br />
	The gemara in Pesachim 54b says that pregnant women and nursing women are required to fast on [[Yom Kippur]] and Tisha B'Av, implying that they are not required to fast on the other fast days. Hagahot Maimoniot Taaniot 5:1 says that this is because the other fasts are optional in nature. Yechave Daat 1:35 says that this begins from the end of the first trimester whether she feels the pain or not, unless she is having pains earlier in which case her exemption would start earlier. Mishna Brurah 550:3 and Aruch Hashulchan 550:3 say that it starts 40 days into pregnancy unless she has an unusual amount of pain. </ref> According to Ashkenazim, this is only true if the pregnant woman is having pain or they are weak, however, according to Sephardim, this is true even if the woman isn't in pain.<ref>Rama 550:1 writes that pregnant or nursing woman are exempt from the three fast days (except [[Tisha BeAv]]) only if they are in a lot of pain. Then he adds even if they're not in a lot of pain they're not obligated to fast but rather that is the minhag unless they are in pain. Mishna Brurah 550:5 writes that if the woman is weak she doesn't have to be strict to fast. Shulchan Aruch 554:5, however, seems to say that pregnant and nursing women are exempt whether or not they are in pain. Yalkut Yosef 550:9-10 rules that in general pregnant and nursing women are exempt from fasting on the three minor fasts besides for [[Tisha BeAv]].</ref>Nonetheless, if the woman isn't fasting she shouldn't eat to enjoyment but rather only what is necessary. <Ref>Shulchan Aruch 554:5, Mishna Brurah 550:5</ref>		The gemara in Pesachim 54b says that pregnant women and nursing women are required to fast on [[Yom Kippur]] and Tisha B'Av, implying that they are not required to fast on the other fast days. Hagahot Maimoniot Taaniot 5:1 says that this is because the other fasts are optional in nature. Yechave Daat 1:35 says that this begins from the end of the first trimester whether she feels the pain or not, unless she is having pains earlier in which case her exemption would start earlier. Mishna Brurah 550:3 and Aruch Hashulchan 550:3 say that it starts 40 days into pregnancy unless she has an unusual amount of pain. </ref> According to Ashkenazim, this is only true if the pregnant woman is having pain or they are weak, however, according to Sephardim, this is true even if the woman isn't in pain.<ref>Rama 550:1 writes that pregnant or nursing woman are exempt from the three fast days (except [[Tisha BeAv]]) only if they are in a lot of pain. Then he adds even if they're not in a lot of pain they're not obligated to fast but rather that is the minhag unless they are in pain. Mishna Brurah 550:5 writes that if the woman is weak she doesn't have to be strict to fast. Shulchan Aruch O.C. 554:5, however, seems to say that pregnant and nursing women are exempt whether or not they are in pain. Yalkut Yosef 550:9-10 rules that in general pregnant and nursing women are exempt from fasting on the three minor fasts besides for [[Tisha BeAv]].</ref> Nonetheless, if the woman isn't fasting she shouldn't eat to enjoyment but rather only what is necessary. <Ref>Shulchan Aruch 554:5, Mishna Brurah 550:5</ref>
	# A nursing woman is exempt from fasting on the fasts except for [[Tisha BeAv]]. Some say this includes a women who has finished nursing as long as she is within ~~2 years~~ of the birth, and some say this only includes somebody who is actually nursing the baby.<ref> In Yechave Daat 1:35, Rav Ovadia Yosef concludes that if the woman feels sick she may eat, but if she feels like she can fast, she should try to fast. Or litzion 3:25:7 disagrees and says in that case she would only be exempt within thirty days of giving birth. This is also the ruling of Eishel Avraham Butchatch 550:1 </ref>		# A nursing woman is exempt from fasting on the fasts except for [[Tisha BeAv]]. Some say this includes a women who has finished nursing as long as she is within 24 months of the birth, and some say this only includes somebody who is actually nursing the baby.<ref> In Yechave Daat 1:35, Rav Ovadia Yosef concludes that if the woman feels sick she may eat, but if she feels like she can fast, she should try to fast. Or litzion 3:25:7 disagrees and says in that case she would only be exempt within thirty days of giving birth. This is also the ruling of Eishel Avraham Butchatch 550:1 </ref>
	# A pregnant or nursing woman who does not need to fast, does not need to make up the fast on a different day.<ref> Sh"t Yechave Daat 1:35 </ref>		# A pregnant or nursing woman who does not need to fast, does not need to make up the fast on a different day.<ref> Sh"t Yechave Daat 1:35 </ref>

Unknown user: /* On a Friday */

2020-12-25T16:07:26Z

On a Friday

← Older revision		Revision as of 16:07, 25 December 2020
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	===On a Friday===		===On a Friday===
	# Asara B'Tevet is the only fast that can fall out on a Friday.<ref> Magen Avraham 550:4, Aruch Hashulchan 550:2, Mishna Brura 550:10 </ref>		# Asara B'Tevet is the only fast that can fall out on a Friday.<ref> Magen Avraham 550:4, Aruch Hashulchan 550:2, Mishna Brura 550:10 </ref>
	# Even if Asara B'Tevet falls out on a Friday one should fast until tzet hakovachim even though the fast would ~~carry~~ into [[~~shabbat~~]].<ref> Shulchan Aruch 249:4, Yabea Omer 6:31. Aruch Hashulchan 549:2 quotes the Avudarham that even if Asara B'Tevet fell out on [[shabbat]], which can no longer happen because of the way the calendar is set (Magen Vraham 550:4-5), we would have to fast. Chatam Sofer in his sefer torat moshe on the torah pg. 346 explains that this is similar to the concept of fasting for a bad dream (taanit chalom), that every year on Asara B'Tevet we are judged if we will merit to see the beit hamikdash rebuilt. </ref>		# Even if Asara B'Tevet falls out on a Friday one should fast until [[tzet hakovachim]] even though the fast would continue into the beginning of [[Shabbat]].<ref> Shulchan Aruch and Rama O.C. 249:4, Yabea Omer 6:31, Rav Tzvi Rimon (Sulamot Sh"t Asar Btevet Shchal BShabbat). Aruch Hashulchan 549:2 quotes the Avudarham that even if Asara B'Tevet fell out on [[shabbat]], which can no longer happen because of the way the calendar is set (Magen Vraham 550:4-5), we would have to fast. Chatam Sofer in his sefer torat moshe on the torah pg. 346 explains that this is similar to the concept of fasting for a bad dream (taanit chalom), that every year on Asara B'Tevet we are judged if we will merit to see the beit hamikdash rebuilt. </ref>
	# It is permitted to recite [[Kabbalat Shabbat]] and [[Arvit]] earlier than usual so that people can begin [[kiddush]] at home at tzet hakochavim.<ref> Nitei Gavriel [[Chanuka]] 63:6: notes 9-10. In 63:7 he adds that some poskim are even more lenient with the time of tzet hakochavim than they usually are. Rama 249:4 quotes an opinion that if you pray early and finish [[Mariv/Arvit\|Arvit]] before [[Tzet HaKochavim]] you should eat, but then says that nevertheless on a public fast one should fast until [[Tzet HaKochavim]] and on a private fast, eat after [[davening]]. </ref>		# It is permitted to recite [[Kabbalat Shabbat]] and [[Arvit]] earlier than usual so that people can begin [[kiddush]] at home at tzet hakochavim.<ref> Nitei Gavriel [[Chanuka]] 63:6: notes 9-10. In 63:7 he adds that some poskim are even more lenient with the time of tzet hakochavim than they usually are. Rama 249:4 quotes an opinion that if you pray early and finish [[Mariv/Arvit\|Arvit]] before [[Tzet HaKochavim]] you should eat, but then says that nevertheless on a public fast one should fast until [[Tzet HaKochavim]] and on a private fast, eat after [[davening]]. </ref>
	# All the normal [[Shabbat]] preparations such as showering and [[shaving]] should be done normally, even for those who normally wouldn't shave or shower on a fast because of the kavod [[shabbat]] obligation.<ref> [http://torahmusings.com/2013/12/asara-btevet-when-on-a-friday/#fnref-19639-9 Rabbi Ari Enkin]~~, Mishna Brura 550:6 and Baer Heitev 550:2~~ </ref>		# All the normal [[Shabbat]] preparations such as showering and [[shaving]] should be done normally, even for those who normally wouldn't shave or shower on a fast because of the kavod [[shabbat]] obligation.<ref>Mishna Brura 550:6, Baer Heitev 550:2, Rav Tzvi Rimon (Sulamot Sh"t Asar Btevet Shchal BShabbat), [http://torahmusings.com/2013/12/asara-btevet-when-on-a-friday/#fnref-19639-9 Rabbi Ari Enkin] </ref>
	# If Asara B'Tevet falls out on friday, [[~~shacharit~~]] is prayed as usual. For [[Mincha]], the ~~torah~~ and ~~haftara~~ are read, aneinu is recited during the ~~amida~~. [[Tachanun]] and avinu malkenu are not said.<ref>Mishna Brura 603:3, Aruch Hashulchan 550:2. see Aruch Hashulchan there about a custom that existed to omit torah reading. for a lengthier discussion see [http://www.yutorah.org/lectures/lecture.cfm/801757/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Asara_B-Teves_on_Erev_Shabbos Asara B'Teves on Erev Shabbos] by Rabbi Aryeh Lebowitz </ref>		# If Asara B'Tevet falls out on friday, [[Shacharit]] is prayed as usual. For [[Mincha]], the Torah and Haftara are read, aneinu is recited during the [[Amida]]. [[Tachanun]] and avinu malkenu are not said.<ref>Mishna Brura 603:3, Aruch Hashulchan 550:2. see Aruch Hashulchan there about a custom that existed to omit torah reading. for a lengthier discussion see [http://www.yutorah.org/lectures/lecture.cfm/801757/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Asara_B-Teves_on_Erev_Shabbos Asara B'Teves on Erev Shabbos] by Rabbi Aryeh Lebowitz </ref>
	# One should try to say [[mincha]] earlier on Asara B'Tevet that falls out on a Friday.<ref> Minhagei Eretz Yisrael 27:28, Nitei Gavriel 62:3 says that it is not proper to pray mournful [[prayers]] while dressed in [[Shabbat]] clothing so one should [[prayer]] earlier. He adds in the name of the Dvar Yehoshua 3:63 it is also good to distance the mournful [[prayers]] as far as possible from the [[Shabbat]]. </ref>		# One should try to say [[mincha]] earlier on Asara B'Tevet that falls out on a Friday.<ref> Minhagei Eretz Yisrael 27:28, Nitei Gavriel 62:3 says that it is not proper to pray mournful [[prayers]] while dressed in [[Shabbat]] clothing so one should [[prayer]] earlier. He adds in the name of the Dvar Yehoshua 3:63 it is also good to distance the mournful [[prayers]] as far as possible from the [[Shabbat]]. </ref>
	# Those who wear [[tefillin]] during [[mincha]] on a fast day, should recite [[mincha]] early on Friday so as not to have his [[tefillin]] on too close to [[Shabbat]] <ref> Nitei Gavriel [[Chanuka]] 62:4 </ref>		# Those who wear [[tefillin]] during [[mincha]] on a fast day, should recite [[mincha]] early on Friday so as not to have his [[tefillin]] on too close to [[Shabbat]].<ref> Nitei Gavriel [[Chanuka]] 62:4 </ref>
	# If [[Asara B'Tevet]] falls out to be on Friday one may taste the food if one spits it out and doesn’t swallow.<ref>Shemirat Shabbat KeHilchata 42:61 based on Shulchan Aruch 567:1, Mishna Brurah 567:6, Kaf Hachaim 567:10 </ref>		# If [[Asara B'Tevet]] falls out to be on Friday one may taste the food if one spits it out and doesn’t swallow.<ref>Shemirat Shabbat KeHilchata 42:61 based on Shulchan Aruch O.C. 567:1, Mishna Brurah 567:6, Kaf Hachaim 567:10 </ref>

	==Shiva Asar BeTamuz==		==Shiva Asar BeTamuz==