Fast Days

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All Jews fast on the four fast days mentioned by the prophets which are: Tzom Gedalya (the third of Tishrei), Asara BeTevet (tenth of Tevet), Shiva Asar BeTamuz (seventeenth of Tamuz), and Tisha BeAv (ninth of Av). [1] 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.[2]

Tzom Gedalya

  1. Tzom Gedalya is observed on the 3rd of Tishri. [3]
  2. Tzom Gedalya commemorates the death of Gedalya Ben Achikam and the extinguishing of the spark of Yisrael causing the exile. [4]

Asara BeTevet

  1. Asara BeTevet commemorates the tragedy of Nebuchadnezzar's laying siege on the city of Jerusalem. [5]

Shiva Asar BeTamuz

  1. Shiva Asar BeTamuz commemorates 5 things: 1) The Luchot were broken. 2) The Korban Tamid in the 1st Bet Hamikdash was abolished. 3) In the 2nd Bet Hamikdash destruction, the city of Jerusalem was breached. 4) The Torah was burned by Apostomus. 5) An idol was put in the Bet Hamikdash. [6]
  2. The fast of Shiva Asar BeTamuz is observed on the seventeenth of Tamuz and not the ninth of Tamuz. [7]

Communal fast days

Who Fasts

  1. Everybody is obligated to fasts on these public fast days. [8]
  2. Anyone who isn't fasting for whatever reason should try to eat in private. [9]
  3. Even rabbis or teachers whose fasting may cause their learning to be of lower quality should fast on these fast days including Taanit Esther. [10]
  4. A pregnant woman need not fast on these fasts except for Tisha BeAv. [11] 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.[12]Nonetheless, if the woman isn't fasting she shouldn't eat to enjoyment but rather only what is necessary. [13]
  5. 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. [14]
  6. One who is sick, even if there is no danger of dying is exempt from fasting and shouldn't fast. [15]
  7. Old, sick people who suffer a lot from fasting are exempt from these fasts, including Tisha BeAv. [16]
  8. One need not train his children to fast, even at the age of 12 for boys or eleven for girls. [17] Although many boys have the custom to fast three fasts before they become bar-mitzvah, but this custom has no source. [18]
  9. 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. [19]
  10. Anybody who doesn't fast because they are exempt does not need a hatarat nedarim, but if it isn't too hard to do one, then praiseworthy is somebody who does. [20]

When does the fast start?

  1. Communal fasts which do not start at night only begin at Olot HaShachar. [21]
  2. If one went to sleep at night and wakes up before Olot HaShachar one may not eat unless one stipulated before going to sleep that one didn’t begin the fast and one would eat and drink before Olot HaShachar. [22] However, the Zohar is strict even such a case and one should only be lenient regarding drinks or if it's difficult to fast without eating before Olot HaShachar. [23] If one didn't make a stipulation before going to sleep and one woke up before Olot HaShachar, one is permitted to drink before Olot HaShachar. [24]

When does the fast end?

  1. Any fast which one didn’t complete until Tzet HaKochavim is considered as though one didn't fast. [25]
  2. Even if Asara b'tevet falls out on a Friday one should fast until tzet hakovachim even though the fast would carry into shabbat. [26]
  3. Some poskim allow somebody who ends Shabbat according to the time of Rabbeinu Tam, to be lenient and end these rabbinic fasts according to the time of the Gra, [27] while other say he should wait [28]

Travel

  1. Some poskim says that one who travels during a fast, should finish the fast according to his arrival destination, whether this makes it longer or shorter. [29]

Washing oneself and swimming

  1. 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. [30]
    1. If Asara BeTevet falls out on Friday, one shouldn’t be strict and rather should wash oneself because of Kavod Shabbat. [31]
  2. One shouldn’t go swimming in a pool or ocean on a fast day. [32] One is permitted to swim the night before a fast. [33]

Brushing one’s teeth

  1. According to Sephardim, for all fasts besides Tisha BeAv and Yom Kippur, in a case of need one may rinse one’s mouth with less than a Revi'it of water as long as one is careful to spit it out completely. According to Ashkenazim, only if one is in pain may one rinse one’s mouth and in such a case one should bend one’s head downward so one doesn’t swallow any water. On Tisha BeAv one may rinse one’s mouth only if one is in great pain, and on Yom Kippur one must be strict. [34]
  2. According to Sephardim, those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a Revi'it of water as long as they bend over while rinsing and spit it out afterwards. [35]
  3. One may swallow saliva that accumulates in one’s mouth. [36] Some say that if it’s easy one should be strict and spit it out. [37] While others say that the minhag is to be lenient altogether. [38]

Recitation of Aneinu

  1. The addition of aneinu is recited by the sephardim during Shacharit and Mincha [39] , and for the ashkenazim only in mincha. [40]
  2. One who isn't fasting doesn't recite aneinu. [41] A child who is not fasting still recites aneinu for chinuch purposes. [42]
  3. 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. [43]
  4. 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. [44]
  5. If someone is reciting his silent shmoneh esrei along with the chazzan's chazzarat hashatz, he should say aneinu in shomea tefilla, and not with the chazzan saying it between goel and rofe. [45]
  6. For these four fasts, the beracha of aneinu is recited during chazarat hashatz as a beracha on its own as long as there are six or more fasting. [46] These 6 all have to be people who haven't prayed yet. [47]
  7. If one forgot to say anenu in shomea tefila one should recite it in elohai netzor. [48]
  8. If the shaliach tzibur forgot to say anenu in the chazarat hashatz he should recite it in shomea tefila. [49]

Reading the Torah

  1. On all rabbinic public fast days, we read Shemot 32:11-14 and 34:1-10, both in the morning and the afternoon, except Tisha B'Av morning. [50]
  2. According to Ashkenazim, on the fasts other than Tisha B'av the haftara of Isaiah 55:6-56:8 is read during mincha but not shacharit. [51] If a sephardi is asked to go up he should try and refuse, unless he has already been called by name, in which case he should go up and say the berachot. [52]
  3. Ashkenazim have a custom is certain verses are read aloud by the congregation. The individual who is called up for that aliyah should not read the verses aloud with the congregation but instead should wait until the reader says them aloud and read along with him. [53]
  4. On a weekday other than a monday and thursday, somebody who is not fasting may not receive an aliya to the torah. [54] On a monday or thursday, since there is torah reading anyway, some poskim permit it. [55]

Other Halachas of fast days

  1. On all of these rabbinic fasts besides for tisha b'av one is permitted to wash, anoint, wear leather, and have relations. [56]
  2. On the day of a Taanis one should refrain from unnecessarily touching foods, lest one inadvertently eat during the fast. [57]
  3. One should be careful to control his anger on a fast day. [58]
  4. On the Shabbat prior to Asara Bitevet and Shiva Asar bitammuz, we announce the day of the fast prior to saying Mussaf. [59]
  5. A restaurant or store owner should preferably refrain from giving out food unless it is known that it is for sick people or for after the fast, and even if there are other places where people can access food. [60]

Eating Before the Fast

  1. Some poskim say that one should avoid eating too much before a fast, as this may make him feel the fasting less. [61]

Medicine

  1. Prescribed medications may be taken, and if one has difficulty swallowing the pills they may use a minimal amount of water, the amount needed to swallow them. [62]
  2. Some poskim permit taking caffeine suppositories during the fast, to avoid caffeine related headaches. [63]

If one made a Bracha by accident

  1. According to Sephardim, if one made a Bracha by accident and then realized that it was a fast day, one should eat a very small amount just enough that one can taste it and continue on fasting. According to Ashkenazim, one shouldn't taste anything but just say Baruch Shem. [64]

If one ate or drank inadvertently

  1. If one ate by mistake on a fast day he should nevertheless continue fasting afterwards. [65]

Chewing Gum

  1. It is prohibited to chew gum on a fast day, unless the gum has no taste whatsoever. [66]

Smoking

  1. 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). [67]

Tasting food

  1. 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 Revi'it 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. [68]
  2. Preferably one should be strict when making sure to have less than a Revi'it to consider this Revi'it to include anything one tasted the whole day, however, the strict law is that one only has to make sure to have less than a Revi'it each time one tastes. [69]

Tasting food on Friday

  1. In general, it’s a mitzvah to taste the Shabbat food before Shabbat to know if tastes right (Tasting food in preparation of Shabbat). However, on Friday of Shabbat Chazon, one shouldn’t taste the food. [70]
  2. If Asara BeTevet falls out to be on Friday one may taste the food if one spits it out and doesn’t swallow. [71]

Making a Shehecheyanu

  1. It’s permitted to make a Shehecheyanu on a fast day. [72]

Taking a haircut

  1. There’s a dispute whether one may take a haircut on a fast day and it’s preferable not to. [73]

Making a hundred Brachot

  1. Some Sephardim had the minhag to wear tefillin on fast days at Mincha so as to complete 100 Brachot, however the widespread minhag isn’t so. [74]

Giving Tzedaka

  1. It’s customary to give Tzedaka at Mincha on a fast day, the value of the amount of food one would have eaten that day. [75]

Doing Teshuva

  1. The primary purpose of the Fast days is to inspire a person to do Teshuva and remember his sins and the sins of our fathers which caused the tragedy which is being commemorated to occur. Thus, a person should should make time on a fast day to think about one's actions and do Teshuva. Those people who take walks and do other activities which are a waste of time when they are fasting have missed a major point of the fast. Nonetheless, one may not exempt oneself with only doing Teshuva because fasting on these days is a Mitzvah MeDivrei HaNevim. [76]

Birkat Kohanim

  1. A kohen who is not fasting, should not go up for birkat kohanim during mincha. [77]
  2. If mincha went past sunset, birkat kohanim may still be recited within thirteen and a half minutes but not after that. [78]

Related Pages

Sources

  1. ↑ 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).
  2. ↑ Rambam (Hilchot Taaniyot 5:1)
  3. ↑ Chazon Ovadia (Laws of the Four Fasts, Halacha 3), Shulchan Aruch 549:1, Rambam Taaniyot 5:2.
  4. ↑ Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 3, Mishna Berura 549:2, Kitzur S"A 121:2
  5. ↑ Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 4), Mishna Berura 549:2, Kitzur S"A 121:3.
  6. ↑ Mishna Taanit 26b, Rambam Taaniyot 5:2, Shibbolei Haleket 263, Chayei Adam 133:4, Kitzur Shulchan Aruch 121:4, Aruch Hashulchan 549:3, Chazon Ovadia (Laws of the Four Fasts, Halacha 1), Mishna Berura 549:2, Yalkut Yosef Moadim page 527.
  7. ↑ 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 which was when the wall of Yerushalyim was broken by the second Bet HaMikdash. This codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:2, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527).
  8. ↑ Rambam Hilchot Taanit 1:4, S"A 550:1, Chayei Adam 133:6, Yabia Omer 1:33, Mishna Berura 550:1, Aruch Hashulchan 459:5, Kitzur S"A 121:11.
  9. ↑ Matei Ephraim 602:22, Shaare Ephraim 1:10, Minchas Elazar 3:3, Teshuvot Vihanhagot 2:265, Minhag Yisroel Torah 550:page 31, Nitai Gavriel (Bein Hametzarim) 1:page 64:footnote 22.
  10. ↑ Yabia Omer 2:28:7
  11. ↑ Rama 550:1, S"A 554:5, Pri Megadim Eishel Avraham 550:1, Aruch Hashulchan 550:3, Yechave Daat 1:35. 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 Berura 550:3 and Aruch Hashulchan 550:3 say that it starts 40 days into pregnancy unless she has an unusual amount of pain.
  12. ↑ 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. S"A 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.
  13. ↑ S"A 554:5, Mishna Brurah 550:5
  14. ↑ 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
  15. ↑ Mishna Berura 550:4, Yalkut Yosef Moadim page 531, Aruch Hashulchan 550:6, Teshuvot Vihanhagot 4:123.
  16. ↑ Yalkut Yosef Moadim page 532
  17. ↑ Mishna Berura 550:5 and Biur 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 Berura 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.
  18. ↑ Halichot Shlomo Moadim 2:page 399:footnote 11.
  19. ↑ 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.
  20. ↑ Yabia Omer 2:30: 5-8
  21. ↑ S"A 564:1, Yalkut Yosef Moadim page 529, gemara taanit 12a.
  22. ↑ S”A 564:1 writes that if one doesn't go to sleep one may continue to eat until Olot HaSachar and if one went to sleep one may still eat if one made a stipulation that one will continue to eat after he wakes up before Olot HaShachar (according to the explanation of Mishna Brurah 564:4). This is based on the gemara taanit 12a which says that although the fast the fast begins at amud hashachar if one goes to sleep than the fast begins then. The Yerushalmi Taanit 1:4 allows for this stipulation before going to sleep that you intend to eat before amud hashachar. Rama 564:1 comments that one doesn't need to make a stipulation for drinks. However, Mishna Brurah 564:6 writes that the achronim say it's preferable to make a stipulation for both foods and drinks.
  23. ↑ Even though the S"A 564:1 makes no mention of the Zohar, the Mishna Brurah 564:28 and Yalkut Yosef (Tefilah, vol 1, pg 126, 89:43, and 550:3) quote the Zohar which is strict regarding eating after one slept before Olot HaShachar, however, the Zohar isn't strict about drinking. Yalkut Yosef adds that if it's difficult for one to fast if one doesn't eat before Olot HaShachar one may do so (after stipulating before going to sleep). See Sh”t Yabea Omer 5:22(5), Piskei Teshuvot 564:1 and 89:21.
  24. ↑ Mishna Berura 564:6 as well as Kaf HaChaim 564:10 both say that if you for some reason did not make this stipulation before you went to sleep and you woke up before dawn thirsty you are permitted to drink. Shevet hakehasi 1:180 says that one who didn't know this halachah and ate in the morning without having made the stipulation the night before, may still recite aneinu.
  25. ↑ S”A 562:1, Mordechai Taanis 631, Yalkut Yosef Moadim page 529. The Gemara in Taanit 12a says that the sun didn't set on is not considered a fast. Rabbeinu Yona quoted by the Rosh Shabbat 2:23 says from this gemara that the fast concludes at sunset. However, the Rosh himself in Taanit 1:12 says that the gemara is referring to the completion of the setting of the sun, namely tzet kavochavim. This is the source of the S"A 562:1. Aruch Hashulchan 562:9 and the Gra 562:2 say that since there are some rishonim who follow Rabbeinu Yona anyone who is lenient and relies on them should not be rebuked for it. see Aruch Hashulchan there who thinks this is also the opinion of the Rambam.
  26. ↑ Shulchan Arukh 249:4. Rama there quotes an opinion that if you pray early and finish 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.
  27. ↑ Yalkut Yosef 293:4, Shearim Metzuyanim Bihalacha 123:4, Nitai Gavriel Bein Hamitzarim page 57
  28. ↑ Yisroel V’hazemanim 1:pages 573-578, Nitai Gavriel bein hamitzarim page 58.
  29. ↑ Iggerot Moshe 3:96, Rabbi Eli Mansour in the names of Rav Moshe and Chacham Ovadia Yosef, Vilechitcha Baderech page 59:1. 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.
  30. ↑ Mishna Brurah 550:6, Shaar HaTzion 550:8, Kaf Hachayim 550:13. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. 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.
  31. ↑ Mishna Brurah 550:6
  32. ↑ 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. Nitai Gavriel page 34 allows children to swim.
  33. ↑ Rav Moshe Feinstein quoted in Modanei Yeshurun 1:page 108
  34. ↑
    • S”A 567:3 writes that it’s improper to rinse one’s mouth on a fast day. Magan Avraham 567:6 writes that this is only according to the Rama who says not to taste food on any fast day, however, according to S”A who allows tasting on fast days besides for Tisha BeAv and Yom Kippur it is only improper if one rinses one’s mouth with more than a Reviyit. However, Kaf HaChaim 567:13 quotes the Nahar Shalom, Bigdei Yesha, and Maamer Mordechai who differentiate between tasting and rinsing and so Kaf HaChaim concludes that one shouldn’t rinse even with less than a Reviyit. Yet, Chazon Ovadyah (Arba Taniyot pg 27-8) rules like the Magan Avraham that for Sephardim in a case of need one may rinse one’s mouth with less than a Revi'it of water. Even though regarding brushing one’s teeth (pg 28) he adds that one should bend over according to the stringency of the Chaye Adam, regarding rinsing with less than a Revi'it it seems that one doesn’t have to bend over and such is the language of the summary (pg 515).
    • Chaye Adam 132:20 writes that if one is in great pain one may rinse one’s mouth even on Tish BeAv if one is careful to bend one’s head downward so that one doesn’t come to swallow anything but one may not do so on Yom Kippur. Kaf Hachaim 567:14 quotes this. Mishna Brurah 567:11 differentiates saying that all fasts days one may rinse one’s mouth if one is in pain and by Tisha BeAv one may rinse one’s mouth only if one is in great pain and on Yom Kippur one must be strict. Sh”t Minchat Yitzchak 4:109(1) agrees with Mishna Brurah that for most fasts one may rinse if one is in pain and for Tisha BeAv one may only rinse if one is in great pain.
  35. ↑
    • Chazon Ovadyah (Arba Taniyot pg 28) rules that those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a Revi'it of water as long as they bend over while rinsing and spit it out afterwards. Rabbi Mansour on DailyHalacha.com agrees but adds that one shouldn't even gargle.
    • Yalkut Yosef (Moadim pg 534) writes that for all fast days besides Tisha BeAv one if it will be difficult for one not to brush one is allowed to brush one's teeth as long as one doesn't put a Revi'it of water in one's mouth at a time and ensures that one doesn't swallow any water.
    • Sh”t Minchat Yitzchak 4:109(2) rules that someone who has bad breath on Tisha BeAv may brush his teeth without water in order to pray with a clean mouth.
  36. ↑ Mishna Brurah 567:13
  37. ↑ Chaye Adam 132:22, Mateh Efraim 612:7, Moadim UZmanim 1:59
  38. ↑ Piskei Teshuvot 567:2, Bet Meir, Ashel Avraham, Aruch HaShulchan 567:4
  39. ↑ 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.
  40. ↑ Mishna Berura 557:3, Rama 565:3. Mishna Berura 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.
  41. ↑ Shevet Halevi 5:60:4:page 61, Halichot Shlomo Moadim 2:page 402:footnote 25.
  42. ↑ Shevet halevi 8:131
  43. ↑ Yalkut Yosef Moadim page 536-537 based on S"A 566:1
  44. ↑ Yabia Omer 1:22, Chayei Adam 24:18, Kitzur S"A 19:14, Aruch Hashulchan 565:3, Kaf Hachayim 119:28,
  45. ↑ Yalkut Yosef Moadim page 537, Yabia Omer 2:34:6,Biur Halacha 565:1
  46. ↑ Yalkut Yosef Moadim page 539, Yechave Daat 1:79. He adds that for Taanit Esther it is preferable to get 10 people fasting but if not, the beracha should still be recited.
  47. ↑ Yalkut Yosef page 542
  48. ↑ Kitzur S"A of Rav Rephael Baruch Toledano, Volume 1, Page 106
  49. ↑ Kitzur S"A of Rav Rephael Baruch Toledano, Volume 1, Page 106
  50. ↑ S"A 566:1, Yalkut Yosef Moadim page 545.
  51. ↑ Rama 566:1. Yalkut Yosef Moadim page 545 as well as Yechave Daat 5:40 say that this is not the custom of the sephardim except on tisha b'av where even sephardim have a haftara for shacharit and mincha.
  52. ↑ Yalkut Yosef Moadim page 546
  53. ↑ Mishnah Berurah 566:3, Shaare Ephraim 8:107
  54. ↑ Mishna Berura 566:19, Aruch Hashulchan 566:11, Rivevot Ephraim 3:338:2. The Halichot Shlomo Moadim 2:13:footnote 10 says if one ate a small amount of food he may still receive an aliya on a fast day.
  55. ↑ Magen Avraham 566:8 one who is not fasting may receive an aliyah because the torah would have been read even if not for the fast, while the Maamar Mordechai 566:5 disagrees since the content of the Torah reading is for that of a fast day and not for the week's parsha. Mishna Berurah 566:19 says if one was already called up everyone agrees that he may go up. Yalkut Yosef page 549 says that even if you were called up by name, you should explain to them that you are not fasting, and even adds that this applies where you are currently fasting but do not plan on finishing the fast.
  56. ↑ S"A 550:2, Yalkut Yosef Moadim page 530, Aruch Hashulchan 550:2. This is unlike the Ramban in Torat HaAdam (Chavel edition, page 244) who says that all of these fast days last from sunset the night before, and all the activities that are forbidden on tisha b'av are forbidden on these as well. The Shla Taanit 43b says the only reason not everybody accepted this is because it is something that is too hard for all of the congregation to hold, but on a personal level each person should make an effort to refrain from this. Mishna Berura 550:6 and Kaf Hachayim 550:10 quote this as well but notes that one should continue to wear leather shoes so as not to publicize it too much.
  57. ↑ Piskei Teshuvot 589:1 citing Pri Megadim 612 citing Taz 612:8
  58. ↑ Baer Heitiv 568:22, Kaf Hachayim 549:11, Mishna Berura 558:50.
  59. ↑ Yalkut Yosef Moadim page 530
  60. ↑ Yechave Daat 3:67. Beer Moshe 8:95 permits leaving a canteen or soda machine open in a camp for those who aren't fasting, and Shevet Hakehati 4:155:1 permits leaving a store open for those not fasting.
  61. ↑ Eliya Rabbah 563:1, Kaf Hachayim 549:11
  62. ↑ Rav Shlomo Zalman Auerbach quoted in Nishmas Avraham (v. 5, p. 46), Nitai Gavriel page 30
  63. ↑ Maharsham (1:123, page 178), Chelkat Yaakov 2:83, Contemporary Halachic Problems (v. 2, p. 26).
  64. ↑ Birkei Yosef 568, Sh”t Yabea Omer Y”D 2:5(6), O”C 4:41 and 10:41, Yalkut Yosef (Kitzur S”A 550:26 and Tefilla 1:89) however, Kaf HaChaim 568:16, Daat Torah (of the Maharsham) 568:1, Sh”t Mishneh Halachot 7:80, Sh”t Shevet Sofer O”C 25, Peninei Halacha (Rabbi Elazar Melamed), Halachos of Brachos (Rabbi Bodner, pg 207, note 39), and Piskei Teshuvot 568:2 rule that one shouldn’t eat it but rather say Baruch Shem. Teshuvot VeHanhagot 1:329 writes that one should taste it, not swallow, and then spit it out. Rav Mordechai Eliyahu quotes the differing opinions and doesn't give a ruling.
  65. ↑ Shulchan Aruch 568:1. Mishna Berura 568:1 says this also applies if you ate on purpose. Mishna Berura 568:3 says that you can even say aneinu during the shemoneh esrei during public fast days. Yabia Omer YD 1:14:8 says you can only recite aneinu if you have eaten less than a kezayit.
  66. ↑ Yalkut Yosef Moadim 535
  67. ↑ 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.
  68. ↑ S”A 567:1 writes that on any fast day one may taste food up to a Revi'it 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.
  69. ↑ S”A 567:2 quotes a dispute whether one is allowed to taste up to a Revi'it and the Revi'it is a combination of anything one tasted the whole day or that one may taste up to a Revi'it many times if at each time it is less than a Revi'it (according to the explanation of Mishna Brurah 567:7 and 9). Kaf HaChaim 567:12 rules that the halacha follows the second opinion but preferably one should be strict for the first opinion as well. Mishna Brurah 567:8 also implies this.
  70. ↑ Shemirat Shabbat KeHilchata 42:61
  71. ↑ Shemirat Shabbat KeHilchata 42:61
  72. ↑ Piskei Teshuvot 550:8 in name of Pri Megadim A”A 551:42 and Kaf HaChaim 550:209
  73. ↑ 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.
  74. ↑ Sh”t Yechava Daat 2:67
  75. ↑ Mishna Brurah 566:12
  76. ↑ Mishna Brurah 549:1
  77. ↑ Yalkut Yosef Moadim page 551
  78. ↑ Yechave Daat 6:40
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