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Tanit Ester: Difference between revisions
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# Pregnant women (after 3 months of pregnancy, or within the first three months if the woman is experiencing pain from aches or vomiting) and nursing women (24 months after birth, even if she stopped nursing or there was a miscarriage) are exempt from fasting on Tanit Ester. <Ref>Concerning the 3 rabbinic fasts (Asara Betevet, [[Shiva]] Asher BeTamuz, [[Tzom Gedalya]]), S”A 554:5 (based on Magid Mishna (Tanit 5:10) and Rabbenu Yerucham 27) holds that pregnant and nursing women are exempt, while Rama 550:1 (based on Hagahot Maimon 5:1) holds they aren’t exempt only if they are in pain. Thus, concerning Tanit Ester, S”A will hold that these women are exempt. Additionally, the Rama 686:2 holds that these women are exempt even though they aren’t in pain, according to the explanation of Yeshuot Yacov 686:2 and Kaf HaChaim 686:18. Eshel Avraham MeButshatash 686, Sh”t Divrei Yacov Shor 41, Sh”t Maharsham 4:120, and Sh”t Hitorerut BeTeshuva 1:6(4) concur. Yet, some Achronim are strict within the opinion of the Rama including the Yavetz (Siddur Yavetz 26), Eliyah Rabba 686:2, Machsit HaShekel 686 and Chaye Adam 155:3. Mishna Brurah 686:4 quotes the dispute and in Shaar Tzion writes that one should follow the Minhag of the place.</ref> | # Pregnant women (after 3 months of pregnancy, or within the first three months if the woman is experiencing pain from aches or vomiting) and nursing women (24 months after birth, even if she stopped nursing or there was a miscarriage) are exempt from fasting on Tanit Ester. <Ref>Concerning the 3 rabbinic fasts (Asara Betevet, [[Shiva]] Asher BeTamuz, [[Tzom Gedalya]]), S”A 554:5 (based on Magid Mishna (Tanit 5:10) and Rabbenu Yerucham 27) holds that pregnant and nursing women are exempt, while Rama 550:1 (based on Hagahot Maimon 5:1) holds they aren’t exempt only if they are in pain. Thus, concerning Tanit Ester, S”A will hold that these women are exempt. Additionally, the Rama 686:2 holds that these women are exempt even though they aren’t in pain, according to the explanation of Yeshuot Yacov 686:2 and Kaf HaChaim 686:18. Eshel Avraham MeButshatash 686, Sh”t Divrei Yacov Shor 41, Sh”t Maharsham 4:120, and Sh”t Hitorerut BeTeshuva 1:6(4) concur. Yet, some Achronim are strict within the opinion of the Rama including the Yavetz (Siddur Yavetz 26), Eliyah Rabba 686:2, Machsit HaShekel 686 and Chaye Adam 155:3. Mishna Brurah 686:4 quotes the dispute and in Shaar Tzion writes that one should follow the Minhag of the place.</ref> | ||
# Children under Bar/Bat Mitzvah aren’t obligated to fast, and some say that they shouldn’t fast even if they want to. <Ref> Concerning the 3 rabbinic fasts, Sh”t Ramah MePano 111, Sh”t Peni Yehoshua (2nd edition, O”C 16), Maharam Ben Chaviv in Tosfet Yom HaKippurim pg 30c write that a child is exempt. Chaye Adam 133:3 and Mishna Brurah 550:5 add that they are exempt from fasting partially (Tanit Shaot). Clearly concerning Tanit Ester, children are exempt and don’t have to fast partially. Torat HaMoadim 3:4 writes that even the Erech HaShulchan 554:2 who holds by the other fasts that a child should fast partially can agree by Tanit Ester that children are totally exempt. </ref> Some poskim suggest that although there's no [[chinuch]] for the other 3 rabbinic fast days, for Tanit Ester there is an element of [[Chinuch]] to teach a child to fast on Tanit Ester.<ref>[http://www.yutorah.org/lectures/lecture.cfm/753217/Rabbi_Hershel_Schachter/Taanit_Ester_%E2%80%93_Purim Rav Hershel Schachter in a shiur on yutorah.org] ("Tanit Ester - [[Purim]]", min 15-20) explains that there's no [[chinuch]] to teach a child to fast for the 3 other rabbinic fasts because there's no [[chinuch]] for the laws of [[mourning]] and those fasts are fasts of [[mourning]]. However, Tanit Ester, is a fast of happiness, in remembrance of the fast of the Jews in the days of Ester, and so [[chinuch]] would apply to Tanit Ester.</ref> | # Children under Bar/Bat Mitzvah aren’t obligated to fast, and some say that they shouldn’t fast even if they want to. <Ref> Concerning the 3 rabbinic fasts, Sh”t Ramah MePano 111, Sh”t Peni Yehoshua (2nd edition, O”C 16), Maharam Ben Chaviv in Tosfet Yom HaKippurim pg 30c write that a child is exempt. Chaye Adam 133:3 and Mishna Brurah 550:5 add that they are exempt from fasting partially (Tanit Shaot). Clearly concerning Tanit Ester, children are exempt and don’t have to fast partially. Torat HaMoadim 3:4 writes that even the Erech HaShulchan 554:2 who holds by the other fasts that a child should fast partially can agree by Tanit Ester that children are totally exempt. </ref> Some poskim suggest that although there's no [[chinuch]] for the other 3 rabbinic fast days, for Tanit Ester there is an element of [[Chinuch]] to teach a child to fast on Tanit Ester.<ref>[http://www.yutorah.org/lectures/lecture.cfm/753217/Rabbi_Hershel_Schachter/Taanit_Ester_%E2%80%93_Purim Rav Hershel Schachter in a shiur on yutorah.org] ("Tanit Ester - [[Purim]]", min 15-20) explains that there's no [[chinuch]] to teach a child to fast for the 3 other rabbinic fasts because there's no [[chinuch]] for the laws of [[mourning]] and those fasts are fasts of [[mourning]]. However, Tanit Ester, is a fast of happiness, in remembrance of the fast of the Jews in the days of Ester, and so [[chinuch]] would apply to Tanit Ester.</ref> | ||
# Someone who has some small illness but is in a lot of pain may eat on Tanit Ester, but should make the fast another day.<Ref> Darkei Moshe 686:1 quotes the Aguddah who says that someone who has an eye ache may eat on Tanit Ester but has to make it up another time. The Rama 686:2 rules that a Choleh Shein Bo Sakana or someone with an eye ache who is in great pain may eat on Tanit Ester but should make it up another day. Hilchot Chag BeChag (p. 29) generalizes this to say that anyone with a small illness who is great pain may eat but should make it up afterwards. The Aruch HaShulchan 686:4 writes that the Rama didn’t need to mention a Choleh Shein Bo Sakana except for those who held that Tanit Ester is MeDivrei Kabbalah, however, according to those who say it only a minhag, its obvious that a Choleh Shein Bo Sakana is exempt as he is even exempt from [[Tisha BeAv]]. Chazon Ovadya (p. 39) adds that anyone who has to eat on the doctor’s orders doesn’t have to make it up afterwards. </ref> | # Someone who has some small illness but is in a lot of pain may eat on Tanit Ester, but should make the fast another day.<Ref> Darkei Moshe 686:1 quotes the Aguddah who says that someone who has an eye ache may eat on Tanit Ester but has to make it up another time. The Rama 686:2 rules that a Choleh Shein Bo Sakana or someone with an eye ache who is in great pain may eat on Tanit Ester but should make it up another day. Mishna Brurah 686:5 (and Shaar Hatziyun 686:11) explains that someone sick doesn't have to fast then but needs to make it up since the fast of Ester wasn't established specifically for the 14th of Adar but for sometime in Adar. This is also clear in the Biur Hagra 686 and Maharsham 4:120. Hilchot Chag BeChag (p. 29) generalizes this to say that anyone with a small illness who is great pain may eat but should make it up afterwards. The Aruch HaShulchan 686:4 writes that the Rama didn’t need to mention a Choleh Shein Bo Sakana except for those who held that Tanit Ester is MeDivrei Kabbalah, however, according to those who say it only a minhag, its obvious that a Choleh Shein Bo Sakana is exempt as he is even exempt from [[Tisha BeAv]].</ref> Sephardim hold that someone who is sick doesn't need to make up the fast.<ref>Yachava Daat 1:35 simply quotes the Gra and Maharsham 4:120 who say that one does make up the fast of Ester because it wasn't established for the 14th of Adar. Kaf Hachaim 686:22 is lenient for anyone who was sick and was told by a doctor not to fast. Chazon Ovadya (p. 39) adds that anyone who has to eat on the doctor’s orders doesn’t have to make it up afterwards. Nitai Gavriel Purim 25:3 agrees.</ref> | ||
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