Fast Days: Difference between revisions

# 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>  

# 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>

# 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 O.C. 567:1, Mishna Brurah 567:6, Kaf Hachaim 567:10 </ref>

# 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 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 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>

 

# 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>