Fast Days: Difference between revisions

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==Tzom Gedalya==

==Taanit Esther==

see [[Tanit Ester]] page

# Anyone who isn't fasting for whatever reason should try to eat in private. <ref> Matei Ephraim 602:22, Shaare Ephraim 1:10, Minchas Elazar 3:3, Teshuvot Vihanhagot 2:265, Minhag Yisroel Torah 550:page 31, Nitei Gavriel (Bein Hametzarim) 1:page 64:footnote 22. </ref>

# 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. <ref> Yabia Omer 2:30: 5-8 </ref>

# A pregnant woman need not fast on these fasts except for [[Tisha BeAv]]. <ref> Rama 550:1, Shulchan Aruch 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>  

# 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 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>  

# One who is sick, even if there is no danger of dying is exempt from fasting and shouldn't fast. <ref> Mishna Brurah 550:4, Yalkut Yosef Moadim page 531, Sh"t Yechave Daat 1:35, Aruch Hashulchan 550:6, Teshuvot Vihanhagot 4:123. </ref>

# 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. <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>

# Communal fasts which do not start at night only begin at [[Olot HaShachar]]. <ref>Shulchan Aruch 564:1, Yalkut Yosef Moadim page 529, gemara taanit 12a. </ref>

# 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]]. <Ref> 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. </ref> 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]]. <ref> Even though the Shulchan Aruch 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 Yabia Omer 5:22(5), Piskei Teshuvot 564:1 and 89:21. </ref> 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]]. <reF> Mishna Brurah 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. </ref>

# Some poskim say that one should avoid eating too much before a fast, as this may make him feel the fasting less. <Ref> Eliya Rabbah 563:1, Kaf Hachayim 549:11 </ref>

# Any fast which one didn’t complete until [[Tzet HaKochavim]] is considered as though one didn't fast. <Ref> S”A 562:1, Mordechai Taanis 631, Yalkut Yosef Moadim page 529. The Gemara in Taanit 12a says that to be considered a fast a person needs to wait until the sun completes to set. 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 Shulchan Aruch 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.  

* The Gemara Pesachim 54b implies that only Tisha B'Av is treated like Yom Kippur and it is forbidden to eat during Ben Hashemashot, however, it would be permitted to eat during the Ben Hashemashot. See the Avnei Nezer OC 429 for a fascinating explanation as to why that conclusion is correct. The Shaar HaTziyun 562:1 writes that even for the minor fast days we wait until the tzet hakochavim because we're concerned about the opinion of Rabbi Yose that Ben Hashemashot only begins after the Ben Hashemashot of Rabbi Yehuda ends. He notes from the Korban Netanel that we can't be lenient both to allow eating during Ben Hashemashot and also to follow the Ben Hashemashot of Rabbi Yehuda. </ref>

# 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, <ref> Yalkut Yosef 293:4, Shearim Metzuyanim Bihalacha 123:4, Nitei Gavriel Bein Hamitzarim page 57 </ref> while other say he should wait <ref> Yisroel V’hazemanim 1:pages 573-578, Nitei Gavriel bein hamitzarim page 58. </ref>

# A kohen who is not fasting, should not go up for [[birkat kohanim]] during [[mincha]]. <ref> Yalkut Yosef Moadim page 551 </ref>  

# If [[mincha]] went past sunset, [[birkat kohanim]] may still be recited within thirteen and a half minutes but not after that. <ref> Yechave Daat 6:40 </ref>

# Some Sephardim had the minhag to wear [[tefillin]] on fast days at [[Mincha]] so as to complete 100 [[Brachot]], however this minhag isn’t very widespread. <Ref> Sh”t Yechave Daat 2:67. [http://www.dailyhalacha.com/m/halacha.aspx?id=1095 Rabbi Eli Mansour] writes that this is in fact the minhag of the Syrians in Brooklyn. see [http://askrabbimaroof.blogspot.com/2006/10/tefillin-at-minha-on-fast-days.html Rabbi Maroof] for two additional reasons for this custom </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>  

# 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>

# 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 shouldn't skip Aneinu in Shemona Esrei to say it after Shemona Esrei so that one can answer kedusha.<ref>Chesed Lalafim 109 writes that one shouldn't skip aneinu in shemona esrei in order to catch answering kedusha with the congregation. Yabia Omer OC 2:34 and 9:66 discusses this topic at great length and agrees with the Chesed Lalafim. See the explanation of this on the [[Al Hanissim]] page regarding skipping Al Hanissim.</ref>

# 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. <ref> Shulchan Aruch 566:1, Yalkut Yosef Moadim page 545. </ref>

# 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]]. <ref> Rama 566:1. The basis for the haftorah at mincha on a fast day is from the gemara Tanit 12b discussing a fast for a drought and codified by the Rambam Taniyot 1:17. However, the Masechet Sofrim 17:5 writes that there were different minhagim whether or not to say a haftorah of Dirshu Hashem at mincha on a fast day or no haftorah. Bet Yosef 575:2 points out that the Rambam Tefillah 13:18 implies that there is no haftorah for a fast day besides for Tisha B'av or a fast for a drought and that the minhag of Sephardim was not to say a haftorah. Yalkut Yosef Moadim page 545 as well as Yechave Daat 5:40 say that the custom of the sephardim is not to say a haftorah except on tisha b'av where even sephardim have a haftara for [[shacharit]] and [[mincha]]. </ref> 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]]. <ref> Yalkut Yosef Moadim page 546 </ref>

# On the [[Shabbat]] prior to Asara B'Tevet and [[Shiva]] Asar bitammuz, we announce the day of the fast prior to saying [[Mussaf]]. <ref> Yalkut Yosef Moadim page 530 </ref>

# 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. <ref> Yechave Daat 3:67. see Chazon Ovadia Arba Taaniyot pg. 37 where he writes that one who leaves it open doesn't violate lifnei iver, but it is still best to post a clear sign that today is a fast day and nobody should be eating. 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. </ref>

# Prescribed [[medications]] may be taken if it doesn't have a taste. If one has difficulty swallowing the pills, and a person is taking the pills because of a sickness for which the doctor prescribed these pills, it is permitted to swallow the pills with a minimal amount of water, the amount needed to swallow them, even on Tisha B'av. <ref> Rav Shlomo Zalman Auerbach quoted in Nishmas Avraham (v. 5, p. 46) and Halichot Shlomo Moadim pg. 67. Nitei Gavriel (Ben Hametzarim v. 1 p. 54 3:4 fnt. 8) quotes the Debrisiner Rav who permitted it if the person couldn't swallow it without the water, though the Nitai Gavriel disagrees. Chazon Ovadia Arba Taaniyot pg. 30 permits somebody who cannot swallow a pill to use a tiny bit of water to help him, even for somebody suffering from a headache.</ref>

# Somebody suffering from a headache may swallow a pill that doesn't have a pleasant taste.<ref> Chazon Ovadia Arba Taaniyot pg. 30 </ref> If the required pill has a pleasant taste, one can wrap the pill in paper or the like and swallow it that way<ref> Chazon Ovadia Arba Taaniyot pg. 31 </ref>

# Some poskim permit taking caffeine suppositories during the fast, to avoid caffeine related headaches. <ref> Maharsham (1:123, page 178), Chelkat Yaakov 2:83, Contemporary Halachic Problems (v. 2, p. 26). </ref>

# 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.<ref>Birkei Yosef 568, Sh”t Yabia Omer Y”D 2:5(6), O”C 4:41 and 10:41, Chazon Ovadia Arba Taaniyot pg. 22, Yalkut Yosef (Kitzur S”A 550:26 and [[Tefilla]] 1:89) writes that since according to the Rambam and others beracha livatala is a diorayta prohibition, if one accidentally recited a beracha, he is better off tasting a little bit to avoid that prohibition. see however Kaf Hachaim 568:16 who argues</ref> According to Ashkenazim, one shouldn't taste anything but just say Baruch Shem. <Ref> Daat Torah (of the Maharsham) 568:1, Sh”t Mishneh Halachot 7:80, Sh”t Shevet Sofer O”C 25, [http://www.yeshiva.org.il/midrash/shiur.asp?id=411#7a 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. [http://www.yeshiva.org.il/midrash/printShiur.aspx/1762 Rav Mordechai Eliyahu] quotes the differing opinions and doesn't give a ruling. </ref>

# If one ate by mistake on a fast day he should nevertheless continue fasting afterwards. <ref> Shulchan Aruch 568:1, Chazon Ovadia Arba Taaniyot pg. 22. Mishna Brurah 568:1 says this also applies if you ate on purpose. Mishna Brurah 568:3 says that you can even say aneinu during the shemoneh esrei during public fast days. Shevet Halevi 5:60 explains that this is only true for someone who began the fast and ate accidentally and not someone who is exempt from fasting. Yabia Omer YD 1:14:8 says you can only recite aneinu if you have eaten less than a [[kezayit]]. However, see Chazon Ovadia Arba Taaniyot pg. 22 where he says you can continue to recite anenu as long as you haven't eaten a kotevet, which is slightly bigger than a kezayit</ref>

# If one ate by mistake, he doesn't need to fast another day to make up for it.<ref> Chazon Ovadia Arba Taaniyot pg. 22, Terumat Hadeshen 156 </ref>

# It is prohibited to chew gum on a fast day, unless the gum has no taste whatsoever. <ref> Chazon Ovadia Arba Taaniyot pg. 29, Yalkut Yosef Moadim 535, [http://www.dailyhalacha.com/m/halacha.aspx?id=2506 Rabbi Eli Mansour]</ref>

   

# 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). In truth though, it is really proper to avoid at all times since it has become clear that it is extremely damaging to one's health<Ref> Sh”t Yechave Daat 5:39, Sh”t Yabia Omer 1:33, Chazon Ovadia Arba Taaniyot pg. 32. He adds that if it is extremely urgent, one may be lenient on [[Tisha BeAv]] after midday in private. see [[Hygiene_%26_Health#Smoking|Smoking]] </ref>

# According to Sephardim, on a fast day besides [[Tisha BeAv]] and [[Yom Kippur]] one may taste food (to see if it is seasoned correctly) 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 seasoned well. <Ref> 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. Rav Ovadyah in Chazon Ovadyah (Arba Taniyot pg 27) rules like S”A. Rama 567:1 writes, based on Terumat Hadeshen 158, 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. </ref>

# 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. <Ref> 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. </ref>

====Tasting Food on Friday====

# In general, it’s a mitzvah to taste the [[Shabbat]] food before [[Shabbat]] to know if tastes right ([[Preparing_for_Shabbat#Tasting_the_food_in_preparation_of_Shabbat|Tasting food in preparation of Shabbat]]). However, on Friday of [[Shabbat]] Chazon, one shouldn’t taste the food. <Ref>Shemirat [[Shabbat]] KeHilchata 42:61 </ref>

# 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. <ref> Iggerot Moshe 3:96, [http://www.dailyhalacha.com/displayRead.asp?readID=2183 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. </ref>

# 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>  

## 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>

# 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>

# According to Ashkenazim, one shouldn't brush one's teeth on a fast day unless one will be in pain by not brushing, such as someone who brushes daily. Since Tisha B'Av is more severe, one shouldn't brush one's teeth on Tisha B'Av unless not brushing will cause oneself major pain.<ref>Piskei Teshuvot 567:1 and Sh”t Minchat Yitzchak 4:109 hold that brushing teeth has the same status as rinsing one's teeth. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/815334/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Brushing_Teeth_on_a_Fast_Day Rabbi Aryeh Lebowitz] explained that someone who usually brushes and not brushing a whole day will cause one pain is allowed to brush on a minor fast day. Furthermore, based on Rav Schachter's opinion that all toothpaste is kosher since it isn't a food, Rabbi Lebowitz posits that one can certainly make the argument that brushing one's teeth is more lenient than rinsing one's mouth and is permitted on a fast day.</ref> 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 but they should bend over while rinsing so as not to swallow the water. <Ref>  

* 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. [http://www.dailyhalacha.com/Display.asp?ClipDate=3/8/2009 Rabbi Mansour on DailyHalacha.com] agrees but adds that one shouldn't even gargle.

# One may swallow saliva that accumulates in one’s mouth. <Ref> Mishna Brurah 567:13 </ref> Some say that if it’s easy one should be strict and spit it out. <Ref> Chaye Adam 132:22, Mateh Efraim 612:7, Moadim UZmanim 1:59 </ref> While others say that the minhag is to be lenient altogether. <Ref> Piskei Teshuvot 567:2, Bet Meir, Ashel Avraham, Aruch HaShulchan 567:4 </ref>

# It’s permitted to make a [[Shehecheyanu]] on a fast day. <Ref> Piskei Teshuvot 550:8 in name of Pri Megadim A”A 551:42 and Kaf HaChaim 550:209 </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 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>

# 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. <Ref>Mishna Brurah 549:1</ref>