3,231
edits
Fast Days: Difference between revisions
From Halachipedia
no edit summary
No edit summary |
No edit summary |
||
| Line 10: | Line 10: | ||
==Shiva Asar BeTamuz== | ==Shiva Asar BeTamuz== | ||
# Shiva Asar BeTamuz commemorates 5 things: 1) The Luchot were broken. 2) The Korban Tamid in the 1st Bet Hamikdash was abolished. 3) In the 2nd Bet Hamikdash destruction, the city of Jerusalem was breached. 4) The Torah was burned by Apostomus. 5) An idol was put in the Bet Hamikdash. <ref> Mishna Taanit 26b, Rambam Taaniyot 5:2, Shibbolei Haleket 263, Chayei Adam 133:4, Kitzur Shulchan Aruch 121:4, Aruch Hashulchan 549:3, Chazon Ovadia (Laws of the Four Fasts, Halacha 1), Mishna Berura 549:2. </ref> | # Shiva Asar BeTamuz commemorates 5 things: 1) The Luchot were broken. 2) The Korban Tamid in the 1st Bet Hamikdash was abolished. 3) In the 2nd Bet Hamikdash destruction, the city of Jerusalem was breached. 4) The Torah was burned by Apostomus. 5) An idol was put in the Bet Hamikdash. <ref> Mishna Taanit 26b, Rambam Taaniyot 5:2, Shibbolei Haleket 263, Chayei Adam 133:4, Kitzur Shulchan Aruch 121:4, Aruch Hashulchan 549:3, Chazon Ovadia (Laws of the Four Fasts, Halacha 1), Mishna Berura 549:2, Yalkut Yosef Moadim page 527. </ref> | ||
# The fast of Shiva Asar BeTamuz is observed on the seventeenth of Tamuz and not the ninth of Tamuz. <ref>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 which was when the wall of Yerushalyim was broken by the second Bet HaMikdash. This codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:2, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref> | # The fast of Shiva Asar BeTamuz is observed on the seventeenth of Tamuz and not the ninth of Tamuz. <ref>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 which was when the wall of Yerushalyim was broken by the second Bet HaMikdash. This codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:2, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref> | ||
==Tisha BeAv== | ==Tisha BeAv== | ||
| Line 16: | Line 16: | ||
==Communal fast days== | ==Communal fast days== | ||
===Who Fasts=== | |||
# Everybody is obligated to fasts on these public fast days. <ref> Yabia Omer 1:33 </ref> | |||
# Even rabbis or teachers whose fasting may cause their learning to be of lower quality should fast on these fast days including Taanit Esther. <ref> Yabia Omer 2:28:7 </ref> | |||
# A pregnant woman need not fast on these fasts except for Tisha B'av. <ref> Yechave Daat 1:35. Rav Ovadia Yosef says there that this begins from the end of the first trimester, unless she is having pains earlier. </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> | |||
===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 </ref> | # Communal fasts which do not start at night only begin at [[Olot HaShachar]]. <ref>S"A 564:1, Yalkut Yosef Moadim page 529 </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). 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). 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> | ||
===When does the fast end?=== | ===When does the fast end?=== | ||
# Any fast which one didn’t complete until [[Tzet HaKochavim]] is considered as though one didn't fast. <Ref> S”A 562:1. The Gemara in Taanit 12a says that the sun didn't set on is not considered a fast. 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 S"A 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. </ref> | # Any fast which one didn’t complete until [[Tzet HaKochavim]] is considered as though one didn't fast. <Ref> S”A 562:1, Yalkut Yosef Moadim page 529. The Gemara in Taanit 12a says that the sun didn't set on is not considered a fast. 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 S"A 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. </ref> | ||
# Even if Asara b'tevet falls out on a Friday one should fast until tzet hakovachim even though the fast would carry into shabbat. <ref> Shulchan Arukh 249:4. Rama there quotes an opinion that if you pray early and finish [[Mariv/Arvit|Arvit]] before [[Tzet HaKochavim]] you should eat, but then says that nevertheless on a public fast one should fast until [[Tzet HaKochavim]] and on a private fast, eat after davening. </ref> | # Even if Asara b'tevet falls out on a Friday one should fast until tzet hakovachim even though the fast would carry into shabbat. <ref> Shulchan Arukh 249:4. Rama there quotes an opinion that if you pray early and finish [[Mariv/Arvit|Arvit]] before [[Tzet HaKochavim]] you should eat, but then says that nevertheless on a public fast one should fast until [[Tzet HaKochavim]] and on a private fast, eat after davening. </ref> | ||
# Even somebody who ends Shabbat according to the time of Rabbeinu Tam, may be lenient and end these rabbinic fasts according to the time of the Gra. <ref> Yalkut Yosef 293:4 </ref> | # Even somebody who ends Shabbat according to the time of Rabbeinu Tam, may be lenient and end these rabbinic fasts according to the time of the Gra. <ref> Yalkut Yosef 293:4 </ref> | ||
'''Travel''' | |||
Some poskim says that one who travels during a fast, should finish the fast according to his arrival destination. <ref> Iggerot Moshe 3:96. This applies even if on Tisha B'av 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 B'av 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 and Shaar HaTzion 550:8</ref> | # 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 and Shaar HaTzion 550:8. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. </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 </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 </ref> | ||
| Line 41: | Line 47: | ||
# 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> | ||
===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> 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 preferabbly 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 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> | ||
