Fast Days: Difference between revisions

==Taanit Esther==

see [[Tanit Ester]] page

# The 3 minor fast day of Tzom Gedalya, Asara B'Tevet, and Shiva Asar B'Tamuz all mourn different aspects of the destruction of the Beit HaMikdash. There is a dispute whether nowadays these fasts are considered a binding communal practice or derived from the words of prophets.<ref>The Gemara Rosh Hashana 18b states based on the pasuk in Zecharya that if there's no Beit HaMikdash and persecution then these are fast days, if there's a Beit HaMikdash then they're holidays, however, if there's no Beit HaMikdash and no persecution these are dependent on the will of the people. The Maggid Mishna (Taniyot 5:5) writes that today it is only a minhag and will remain an obligation until the third Beit HaMikdash is built. The Tosfot (Megilah 5b s.v. verachatz) seems to agree. Regarding the communal practice changing see the Rashba (Rosh Hashana 18b s.v. ein shemad) who seems to assume that this communal practice could potentially change. See further on the [[minhag]] page. On the other hand, the Ramban (Torat HaAdam, Shaar HaAvelut, Inyan Aveilut Yeshana) who writes that today it was accepted as a obligation and today there is persecution in at least a segment of Israel, so it is a obligatory because of the words of the Navi. Tur 550 seems to agree.

* Levush 550:1, Magen Avraham 550:1, and Mishna Brurah 550:1 hold that primarily the minor fasts today are obligatory as communal practices when there isn't persecution. It is noteworthy that the Aruch Hashulchan 549:5 writes that it is obligatory today from the words of the Navi. </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>

# 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>

# 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>

===Washing oneself and swimming===

## If [[Asara BeTevet]] falls out on Friday, one shouldn’t be strict and rather should wash oneself because of Kavod [[Shabbat]]. <Ref>Mishna Brurah 550:6 </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 Modanei 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.

* 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. </ref>

# 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>

# 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>

# If one forgot to say Aneinu in "Shomea Tefila" one should recite it in "Elokai Netzor." <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>

# If the shaliach tzibur forgot to say Aneinu in the [[Chazarat Hashatz]] he should recite it in "Shomea Tefila." <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 106 </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. 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]]. </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>

# The torah can be read even if there are only six men fasting. <ref> Sh"t Yechave Daat 1:79 </ref>

# On all of these rabbinic fasts besides for tisha b'av one is permitted to wash, anoint, wear leather, and have relations. <ref> Shulchan Aruch 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 Brurah 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. </ref>

# On the day of a Taanis one should refrain from unnecessarily touching foods, lest one inadvertently eat during the fast. <ref> Piskei Teshuvot 589:1 citing Pri Megadim 612 citing Taz 612:8 </ref>

# On the [[Shabbat]] prior to Asara Bitevet 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. 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>

====Medicine====

# 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. <ref> Rav Shlomo Zalman Auerbach quoted in Nishmas Avraham (v. 5, p. 46), Nitei Gavriel page 30 </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 [[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. <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. 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>

# 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>

# 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>

====Taking a haircut====

# 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>

====Giving [[Tzedaka]]====

# 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. <Ref> Mishna Brurah 566:12 </ref>

====Doing Teshuva====

# 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>

==Individual Fast Days==