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Fast Days: Difference between revisions
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==Individual Fast Days== | ==Individual Fast Days== | ||
# Fasting for the purpose of teshuva or | # It is possible for an individual to take upon themselves to fast for a day and it will serve for an atonement and merit. Fasting for the purpose of teshuva or receiving atonement is an important mitzvah.<ref>The Gemara Brachot 17a records that Rav Sheshet would pray before Hashem that today when there's no Bet Hamikdash He should accept our fasts as though they were korbanot since by fasting a person loses a slight amount of his flesh and blood in order to attain atonement. Gemara Brachot 6b indicates that fasting is certainly a mitvzah, yet giving charity is a crucial element of the fast day.</ref> | ||
# Nonetheless, a | # Nonetheless, a talmid chacham who is dedicated to learning shouldn't accept upon himself to fast because it'll cause him to learn less. <ref>Gemara Tanit 11b, Shulchan Aruch 571:2. Mishna Brurah 571:3 clarifies that this applies only to a talmid chacham who is completely involved in learning and it even applies nowadays to such a person. Mishna Brurah 571:4 adds that if a talmid chacham has certain sins for which he needs to fast in order to do teshuva it is permitted to fast.</ref> A teacher is like a talmid chacham for this purpose and may not fast individual fasts.<ref>Shulchan Aruch 571:2</ref> | ||
# If a person does fast an individual fast he may not publicize it to others in order to receive honor.<ref>Shulchan Aruch 565:6</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> | # 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> | ||
# For an individual fast day, a person needs to fast until Tzet HaKochavim. <ref>Tanit 12a, Shulchan Aruch 562:1</ref> | # For an individual fast day, a person needs to fast until [[Tzet HaKochavim]]. <ref>Tanit 12a, Shulchan Aruch 562:1</ref> | ||
# A fast of hours (Tanit Shaot) is only effective if a person didn't eat in the morning and then decided not to eat the rest of the day. In such a case he can recite Anenu at mincha. Some poskim hold that a fast of hours only is effective if one accepted to fast partially from the previous day. Either he can accept to fast in the morning and then if he changes his mind to complete the day or he can accept to fast in the afternoon and then if he changes his mind and ends up not eating in the morning that is a fast of hours for anenu.<ref>The Gemara Tanit 11b establishes that a fast of hours counts as a fast in order to recite anenu. However, Rav Chisda explains that it is only a fast of hours if one didn't eat until that day. Therefore, Rashi explains the case of a fast of hours is where one happen to fast until midday and then after he midday he decided to fast the rest of the day. The Rambam (Taniyot 1:13) learns that the gemara is saying that one can have a fast of hours for the end of the day even if ate in the morning. The Rashba (responsa) writes that the Rambam retracted. Shulchan Aruch 562:1 accepts Rashi as the primary opinion. However, the secondary opinion he quotes is the Rosh (Tanit 1:12) who explains that it is always necessary to accept the fast of hours a day in advance for it to count.</ref> | # A fast of hours (Tanit Shaot) is only effective if a person didn't eat in the morning and then decided not to eat the rest of the day. In such a case he can recite Anenu at mincha. Some poskim hold that a fast of hours only is effective if one accepted to fast partially from the previous day. Either he can accept to fast in the morning and then if he changes his mind to complete the day or he can accept to fast in the afternoon and then if he changes his mind and ends up not eating in the morning that is a fast of hours for anenu.<ref>The Gemara Tanit 11b establishes that a fast of hours counts as a fast in order to recite anenu. However, Rav Chisda explains that it is only a fast of hours if one didn't eat until that day. Therefore, Rashi explains the case of a fast of hours is where one happen to fast until midday and then after he midday he decided to fast the rest of the day. The Rambam (Taniyot 1:13) learns that the gemara is saying that one can have a fast of hours for the end of the day even if ate in the morning. The Rashba (responsa) writes that the Rambam retracted. Shulchan Aruch 562:1 accepts Rashi as the primary opinion. However, the secondary opinion he quotes is the Rosh (Tanit 1:12) who explains that it is always necessary to accept the fast of hours a day in advance for it to count.</ref> | ||
