Fast Days: Difference between revisions
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# Everybody is obligated to fasts on these public fast days. <ref> S"A 550:1, Yabia Omer 1:33 </ref> | # Everybody is obligated to fasts on these public fast days. <ref> S"A 550:1, Yabia Omer 1:33 </ref> | ||
# Even rabbis or teachers whose fasting may cause their learning to be of lower quality should fast on these fast days including Taanit Esther. <ref> Yabia Omer 2:28:7 </ref> | # Even rabbis or teachers whose fasting may cause their learning to be of lower quality should fast on these fast days including Taanit Esther. <ref> Yabia Omer 2:28:7 </ref> | ||
# A pregnant woman need not fast on these fasts except for Tisha | # A pregnant woman need not fast on these fasts except for [[Tisha BeAv]]. <ref> Rama 550:1, Yechave Daat 1:35. Rav Ovadia Yosef says there that this begins from the end of the first trimester, unless she is having pains earlier. Mishna Berura 550:3 says that it starts 40 days into pregnancy unless she has an unusual amount of pain. 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.</ref> | ||
# A nursing woman is exempt from fasting on the fasts except for Tisha | # 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 concludes that if the woman feels sick she may eat, but if she feels like she can fast, she should fast. </ref> | ||
# One who is sick, even if there is no danger of dying is exempt from fasting and shouldn't fast. <ref> Mishna Berura 550:4, Yalkut Yosef Moadim page 531. </ref> | # One who is sick, even if there is no danger of dying is exempt from fasting and shouldn't fast. <ref> Mishna Berura 550:4, Yalkut Yosef Moadim page 531. </ref> | ||
# Old, sick people who suffer a lot from fasting are exempt from these fasts, including Tisha | # Old, sick people who suffer a lot from fasting are exempt from these fasts, including [[Tisha BeAv]]. <ref> Yalkut Yosef Moadim page 532 </ref> | ||
# One need not train his children to fast, even at the age of 12 for boys or eleven for girls, but should limit what the child eats at least a little bit if the child is old enough to understand what we are mourning for. <ref> Mishna Berura 550:5, Yalkut Yosef Dinei Chinuch Katan page 239 and Moadim page 530 </ref> | # One need not train his children to fast, even at the age of 12 for boys or eleven for girls, but should limit what the child eats at least a little bit if the child is old enough to understand what we are mourning for. <ref> Mishna Berura 550:5, Yalkut Yosef Dinei Chinuch Katan page 239 and Moadim page 530 </ref> | ||
# 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. 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 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. 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> | ||
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# Even somebody who ends Shabbat according to the time of Rabbeinu Tam, may be lenient and end these rabbinic fasts according to the time of the Gra. <ref> Yalkut Yosef 293:4 </ref> | # Even somebody who ends Shabbat according to the time of Rabbeinu Tam, may be lenient and end these rabbinic fasts according to the time of the Gra. <ref> Yalkut Yosef 293:4 </ref> | ||
'''Travel''' | '''Travel''' | ||
# Some poskim says that one who travels during a fast, should finish the fast according to his arrival destination. <ref> Iggerot Moshe 3:96. This applies even if on Tisha | # Some poskim says that one who travels during a fast, should finish the fast according to his arrival destination. <ref> Iggerot Moshe 3:96. This applies even if on [[Tisha BeAv]] his fast will last less than 24 hours. However, Sh"t Yaskil Avdi 8:38 says that although the public fast ends according to the time of his place of arrival, an individual has a personal obligation to fast twenty hours on [[Tisha BeAv]] and that he should continue fasting into the tenth of Av to complete his 24 hours. </ref> | ||
===Washing oneself and swimming=== | ===Washing oneself and swimming=== | ||
# A Baal Nefesh should be strict not to wash oneself in hot water or anoint oneself, however it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water. <Ref> Mishna Brurah 550:6 and Shaar HaTzion 550:8. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. </ref> | # A Baal Nefesh should be strict not to wash oneself in hot water or anoint oneself, however it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water. <Ref> Mishna Brurah 550:6 and Shaar HaTzion 550:8. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. </ref> | ||
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# It is prohibited to chew gum on a fast day, unless the gum has no taste whatsoever. <ref> Yalkut Yosef Moadim 535 </ref> | # It is prohibited to chew gum on a fast day, unless the gum has no taste whatsoever. <ref> Yalkut Yosef Moadim 535 </ref> | ||
'''Smoking''' | '''Smoking''' | ||
# It’s permissible to smoke on a fast day except on Tisha BeAv (disregarding whether it’s permissible to smoke because of the health issue). <Ref> Sh”t Yechava Daat 5:39, Sh”t Yabea Omer 1:33. He adds that if it is extremely urgent, one may be lenient on Tisha | # It’s permissible to smoke on a fast day except on Tisha BeAv (disregarding whether it’s permissible to smoke because of the health issue). <Ref> Sh”t Yechava Daat 5:39, Sh”t Yabea Omer 1:33. He adds that if it is extremely urgent, one may be lenient on [[Tisha BeAv]] after mid-day in private. </ref> | ||
'''Tasting food''' | '''Tasting food''' | ||
# According to Sephardim, on a fast day besides Tisha BeAv and Yom Kippur one may taste food (to see if it’s spiced) up to a [[Reviyit]] as long as one spits it out afterwards. According to Ashkenazim, one may not taste food on any communal fast day except where one needs to taste a food for a Suedat Mitzvah to see if it’s spiced well. <Ref> S”A 567:1 writes that on any fast day one may taste food up to a [[Reviyit]] as long as one spits it all out except for Tisha BeAv and Yom Kippur when it’s forbidden. Rama 567:1 writes that the minhag is not to taste any food on any communal fast. Mishna Brurah 567:6 writes that one may only be lenient in a case where one has to taste food that’s being prepared for a Seudat Mitzvah to see if it’s spiced well. However, Rav Ovadyah in Chazon Ovadyah (Arba Taniyot pg 27) rules like S”A. </ref> | # According to Sephardim, on a fast day besides Tisha BeAv and Yom Kippur one may taste food (to see if it’s spiced) up to a [[Reviyit]] as long as one spits it out afterwards. According to Ashkenazim, one may not taste food on any communal fast day except where one needs to taste a food for a Suedat Mitzvah to see if it’s spiced well. <Ref> S”A 567:1 writes that on any fast day one may taste food up to a [[Reviyit]] as long as one spits it all out except for Tisha BeAv and Yom Kippur when it’s forbidden. Rama 567:1 writes that the minhag is not to taste any food on any communal fast. Mishna Brurah 567:6 writes that one may only be lenient in a case where one has to taste food that’s being prepared for a Seudat Mitzvah to see if it’s spiced well. However, Rav Ovadyah in Chazon Ovadyah (Arba Taniyot pg 27) rules like S”A. </ref> | ||
