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Fast Days: Difference between revisions
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# 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> | # 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=== | ===Washing oneself and swimming=== | ||
# A Baal Nefesh should be strict not to wash oneself in hot water or anoint oneself, however it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water. <Ref> Mishna Brurah 550:6 | # A Baal Nefesh should be strict not to wash oneself in hot water or anoint oneself, however it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water. <Ref> Mishna Brurah 550:6, Shaar HaTzion 550:8, Kaf Hachayim 550:13. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. 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> | ||
## 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> | ## 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 and Sh”t Bear Moshe 3:77, Rav Moshe Feinstein quoted in Moadei Yeshurun page 108. Nitai Gavriel page 34 allows children to swim. </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. Nitai 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> | ||
===Brushing one’s teeth=== | ===Brushing one’s teeth=== | ||
# According to Sephardim, for all fasts besides Tisha BeAv and Yom Kippur, in a case of need one may rinse one’s mouth with less than a [[Reviyit]] of water as long as one is careful to spit it out completely. According to Ashkenazim, only if one is in pain may one rinse one’s mouth and in such a case one should bend one’s head downward so one doesn’t swallow any water. On Tisha BeAv one may rinse one’s mouth only if one is in great pain, and on Yom Kippur one must be strict. <Ref> | # According to Sephardim, for all fasts besides Tisha BeAv and Yom Kippur, in a case of need one may rinse one’s mouth with less than a [[Reviyit]] of water as long as one is careful to spit it out completely. According to Ashkenazim, only if one is in pain may one rinse one’s mouth and in such a case one should bend one’s head downward so one doesn’t swallow any water. On Tisha BeAv one may rinse one’s mouth only if one is in great pain, and on Yom Kippur one must be strict. <Ref> | ||
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# 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> | # 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> | ||
===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. 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> 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. 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 Berura 557:3, 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> | ||
# A child who is not fasting still recites aneinu for chinuch purposes. <ref> Shevet halevi 8:131 </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> | ||
# 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 based on S"A 566:1 </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 based on S"A 566:1 </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 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 yihyu liratzon and say it without any beracha. <ref> Yabia Omer 1:22, Chayei Adam 24:18, Kitzur S"A 19:14, Aruch Hashulchan 565:3, Kaf Hachayim 119:28, </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, Yabia Omer 2:34:6,Biur Halacha 565:1 </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, Yabia Omer 2:34:6,Biur Halacha 565:1 </ref> | ||
# For these four fasts, the beracha of aneinu is recited during chazarat hashatz as a beracha on its own as long as there are six or more fasting. <ref> Yalkut Yosef Moadim page 539, Yechave Daat 1:79. He adds that for Taanit Esther it is preferable to get 10 people fasting but if not, the beracha should still be recited. </ref> These 6 all have to be people who haven't prayed yet. <ref> Yalkut Yosef page 542 </ref> | # For these four fasts, the beracha of aneinu is recited during chazarat hashatz as a beracha on its own as long as there are six or more fasting. <ref> Yalkut Yosef Moadim page 539, Yechave Daat 1:79. He adds that for Taanit Esther it is preferable to get 10 people fasting but if not, the beracha should still be recited. </ref> These 6 all have to be people who haven't prayed yet. <ref> Yalkut Yosef page 542 </ref> | ||
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# 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> S"A 566:1, Yalkut Yosef Moadim page 545. </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> S"A 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> | # 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> | ||
# Ashkenazim have a custom is certain verses are read aloud by the congregation. The individual who is called up for that aliyah should not read the verses aloud with the congregation but instead should wait until the reader says them aloud and read along with him. <ref> Mishnah Berurah 566:3 | # Ashkenazim have a custom is certain verses are read aloud by the congregation. The individual who is called up for that aliyah should not read the verses aloud with the congregation but instead should wait until the reader says them aloud and read along with him. <ref> Mishnah Berurah 566:3, Shaare Ephraim 8:107 </ref> | ||
# On a weekday other than a monday and thursday, somebody who is not fasting may not receive an aliya to the torah. <ref> Mishna Berura 566:19 </ref> On a monday or thursday, since there is torah reading anyway, some poskim permit it. <ref> Magen Avraham 566:8 one who is not fasting may receive an aliyah because the torah would have been read even if not for the fast, while the Maamar Mordechai 566:5 disagrees since the content of the Torah reading is for that of a fast day and not for the week's parsha. Mishna Berurah 566:19 says if one was already called up everyone agrees that he may go up. Yalkut Yosef page 549 says that even if you were called up by name, you should explain to them that you are not fasting, and even adds that this applies where you are currently fasting but do not plan on finishing the fast. </ref> | # On a weekday other than a monday and thursday, somebody who is not fasting may not receive an aliya to the torah. <ref> Mishna Berura 566:19, Aruch Hashulchan 566:11, Rivevot Ephraim 3:338:2. The Halichot Shlomo Moadim 2:13:footnote 10 says if one ate a small amount of food he may still receive an aliya on a fast day. </ref> On a monday or thursday, since there is torah reading anyway, some poskim permit it. <ref> Magen Avraham 566:8 one who is not fasting may receive an aliyah because the torah would have been read even if not for the fast, while the Maamar Mordechai 566:5 disagrees since the content of the Torah reading is for that of a fast day and not for the week's parsha. Mishna Berurah 566:19 says if one was already called up everyone agrees that he may go up. Yalkut Yosef page 549 says that even if you were called up by name, you should explain to them that you are not fasting, and even adds that this applies where you are currently fasting but do not plan on finishing the fast. </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 | # 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, 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 Berura 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> | ||
# One should be careful to control his anger on a fast day. <ref> Baer Heitiv 568:22, Kaf Hachayim 549:11. </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> | # 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> | # 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> | ||
