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Fast Days: Difference between revisions
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# A nursing woman is exempt from fasting on the fasts except for Tisha B'av. 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 concludes that if the woman feels sick she may eat, but if she feels like she can fast, she should fast. </ref> | # A nursing woman is exempt from fasting on the fasts except for Tisha B'av. 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 concludes that if the woman feels sick she may eat, but if she feels like she can fast, she should fast. </ref> | ||
# One who is sick, even if there is no danger of dying is exempt from fasting and shouldn't fast. <ref> Mishna Berura 550:4, Yalkut Yosef Moadim page 531. </ref> | # One who is sick, even if there is no danger of dying is exempt from fasting and shouldn't fast. <ref> Mishna Berura 550:4, Yalkut Yosef Moadim page 531. </ref> | ||
# One need not train his children to fast, even at the age of 12, but should limit what the child eats at least a little bit if the child is old enough to understand what we are mourning for. <ref> Mishna Berura 550:5 </ref> | # Old, sick people who suffer a lot from fasting are exempt from these fasts, including Tisha B'av. <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, but should limit what the child eats at least a little bit if the child is old enough to understand what we are mourning for. <ref> Mishna Berura 550:5, Yalkut Yosef Dinei Chinuch Katan page 239 and Moadim page 530 </ref> | |||
# 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. <ref> 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. </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> | |||
===When does the fast start?=== | ===When does the fast start?=== | ||
# Communal fasts which do not start at night only begin at [[Olot HaShachar]]. <ref>S"A 564:1, Yalkut Yosef Moadim page 529, gemara taanit 12a. </ref> | # Communal fasts which do not start at night only begin at [[Olot HaShachar]]. <ref>S"A 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 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. </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 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. </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 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. </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 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. </ref> | ||
===When does the fast end?=== | ===When does the fast end?=== | ||
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===Recitation of Aneinu=== | ===Recitation of Aneinu=== | ||
# 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. </ref> , and for the ashkenazim only in mincha. <ref> 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. </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. </ref> , and for the ashkenazim only in mincha. <ref> 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. </ref> | ||
# 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. <ref> Yalkut Yosef Moadim page 536-537 </ref> | |||
# 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 say it without any beracha. <ref> Yabia Omer 1:22 </ref> | |||
# 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. <ref> Yalkut Yosef Moadim page 537, Biur Halacha 565:1 </ref> | |||
===Other Halachas of fast days=== | ===Other Halachas of fast days=== | ||
# On all of these rabbinic fasts besides for tisha b'av one is permitted to wash, anoint, wear leather, and have relations. <ref> S"A 550:2, Yalkut Yosef Moadim page 530. 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 quotes this as well but notes that one should continue to wear leather shoes so as not to publicize it too much. </ref> | # On all of these rabbinic fasts besides for tisha b'av one is permitted to wash, anoint, wear leather, and have relations. <ref> S"A 550:2, Yalkut Yosef Moadim page 530. 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 quotes this as well but notes that one should continue to wear leather shoes so as not to publicize it too much. </ref> | ||
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# 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 </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 </ref> | ||
'''If one made a Bracha by accident''' | '''If one made a Bracha by accident''' | ||
# 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. <Ref>Birkei Yosef 568, Sh”t Yabea Omer Y”D 2:5(6), O”C 10:41, Yalkut Yosef (Kitzur S”A 550:26) 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, [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> | # 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. <Ref> 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, [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 or drank inadvertently''' | '''If one ate or drank inadvertently''' | ||
#If one ate by mistake on a fast day he should nevertheless continue fasting afterwards. <ref> 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. </ref> | # If one ate by mistake on a fast day he should nevertheless continue fasting afterwards. <ref> 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. </ref> | ||
'''Chewing Gum''' | |||
# It is prohibited to chew gum on a fast day, unless the gum has no taste whatsoever. <ref> Yalkut Yosef Moadim 535 </ref> | |||
'''Smoking''' | '''Smoking''' | ||
# 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). <Ref> Sh”t Yechava Daat 5:39, Sh”t Yabea Omer 1:33 </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). <Ref> 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 B'av after mid-day in private. </ref> | ||
'''Tasting food''' | '''Tasting food''' | ||
# 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 [[Reviyit]] 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 [[Reviyit]] 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> | # 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 [[Reviyit]] 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 [[Reviyit]] 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> | ||
