Fast Days: Difference between revisions

All Jews fast on the four fast days mentioned by the prophets which are: [[Tzom Gedalya]] (the third of Tishrei), Asara B'Tevet (tenth of Tevet), [[Shiva Asar BeTamuz]] (seventeenth of Tamuz), and [[Tisha BeAv]] (ninth of Av).<ref>The prophet Zechariyah (8:19) stated that in the future the fast of the fourth, fifth, seventh, and tenth will become days of happiness for the Jews. In Gemara [[Rosh Hashana]] 18b, Rabbi Akiva explains that number in the pasuk refers to the number of the month. Thus, the fast of fourth is the ninth of Tamuz, the fifth is the ninth of Av, the seventh is the third of Tishrei (fast of Gedalyah), and tenth is tenth of Tevet. The Tur 549:1 and Rambam (Taniot 5:4) rule like Rabbi Akiva. Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz when the wall of Yerushalyim was broken by the second Bet HaMikdash. These four fasts are codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:1, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref> The significance and background of these fasts are explained below. The first three are discussed in this article. For the other fasts please see the following links: [[Tisha BeAv]], [[Tanit Ester]], and [[Tanit Bechorim]]. Another related page is [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]]). The principle purpose of the fast days is to cause one to reflect upon one's ways in order to repent.<ref>Rambam Hilchot Taaniyot 5:1 </ref> # 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>

# 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>