19 Dec THE HALACHOS OF A FAST DAY

ASARA B’TEVES IS THIS FRIDAY, DECEMBER 22

Many people feel that a
fast day is a day to sleep
and relax. However, a
fast day is really a time
for retrospecting and
doing teshuva. Many
different halachos
are discussed in the
Shulchan Aruch and
the poskim regarding
different questions that come up on a fast day.
These halachos will be discussed in detail below.
It is a mitzvah d’rabanan to fast on a yom tzara.
Chazal have said that on four days out of the year
we have to fast because of tragic occurrences that
happened to the yidin. These four fasts are the
seventeenth day of Tamuz, the ninth of Av, the fast
of Gedalya, and the tenth day of Teves.
The main focus of a fast day is to do teshuva by
thinking of ways to fix our past misdeeds. Sitting
idly and saying “when is this fast going to be over,
so I can eat” is losing focus of the main point of
the fast day.
Occurrences
Five tragic occurrences happened on the
seventeenth day of Tamuz: 1. Moshe Rabbeinu
broke the luchos when he came down from Har
Sinai and saw the eigel 2. The karbon tamid was
no longer brought in the first bais hamikdosh. 3.
The destruction of the second bais hamikdosh
started. 4. Apostumos burnt the Torah 5. A tzelem
was placed in the heichel. On Tisha B’av the
following tragedies happened: 1. Klal Yisroel
were told they were not going into Eretz Yisroel
because they wept in vain after hearing the evil
report of the meraglim. 2. The first and second bais
hamikdosh were destroyed. 3. Beitar, which was
home to thousands of Jews, was captured by the
Romans. 4. Turnisrupos surrounded the heichel.
On the third day of Tishrei: Gedalaya, who was
the governor of Yerushalayim, was killed, and all
the Jews of Yerushalayim were exiled or killed. On
the tenth day of Teves: Nevuchanetzar laid siege to
Yerushalayim which marked the end for the city
and for the Bais Hamikdosh.
Who’s obligated to fast?
Both men and women are obligated to fast on a fast
day, and one should not be poretz geder.
A pregnant or nursing woman who is in pain does
not have to fast. In regard to this halacha a pregnant
woman is someone who one can tell is carrying a
child in her womb. Some say after forty days of
pregnancy a woman is considered pregnant for
this halacha. Less than this amount of time she is
only exempt if she is in a lot of pain. Some say
a woman who can nurse does not have to fast for
twenty four months even if she does not actually
nurse. A woman who is within thirty days of giving
birth does not have to fast. These aforementioned
halachos do not apply to Tisha B’av and Yom
Kippur
Many people think that women are exempt even if
they do not fall under any of the above categories
(i.e. they are not pregnant or nursing). However,
it is highly questionable and women should fast
unless they feel weakened. A woman, who does
not want to fast for whatever reason should discuss
her situation with a Rav.

Children
The custom is that boys under thirteen and girls
under twelve do not have to fast. (This does not
apply to Tisha B’av and Yom Kippur). Although
others say after a boy or girl is nine they should
be trained to fast a little, the custom is not like
this. Many boys have the custom to fast three
fasts before they become bar-mitzvah. However,
Horav Shlomo Zalman Aurbach zt”l maintains
that this minhag does not have a source. Some say
when children do not fast they should only eat the
amount of food they need, and should not eat a lot
of food etc. However, the custom seems to be not
like this.
A sick person does not fast on a fast day. If a
doctor tells someone that he may not fast, then
al pi halacha that person may not fast. This may
apply to an older man. One who eats on a fast day
(because he does not feel well or the doctor told
him to) should eat in a private manner since people
do not know why he is eating and may think he is
not careful with fasting.
When does the Fast Begin?
The fast begins sevnty-two minutes before
sunrise, at alos hashachar, and the fast ends at tzeis
hachochavim. On a fast day, forty-five minutes
after shekia is relied upon for the time of tzeis
hachochavim. One who is having trouble fasting
may be lenient and start eating forty-one minutes
after shekia. Some poskim say one who normally
holds that tzeis hachochavim is seventy-two
minutes after shekia (like the opinion of Rabbeinu
Tam), can still be lenient on a fast day, and break
his fast after fifty minutes, while others say that he
should wait until seventy-two minutes.
One who is flying on a fast day and lands in a
location where the fast is not yet over must wait
until the fast ends at the place where he is now
even though the fast already ended in the place
of departure. The same is true the opposite way.
Although others say in the first situation that no
additional fasting is required and one can end his
fast as the time of the place of his departure;the
halacha follows the fist opinion.
Preparing for a Fast Day
Some say a bal nefesh should start fasting the night
before the fast just as is done before Tisha B’av and
Yom Kippur. However, the minhag is to be lenient.
One should drink plenty of liquids before a fast.
Before a fast one should avoid eating salty foods,
and should make sure to eat starches because they
make a person feel full for a long time.
Some say one should avoid eating too much food
before a fast, because then the fast would not be
felt since one is full from eating.
One is permitted to take caffeine suppositories
before a fast to avoid getting caffeine related
headaches during the fast. Some poskim permit
them to be taken on the fast day itself.
There used to be a custom that on the Shabbos
before a fast day the shamash would announce
in shul what day there will be a fast. This
announcement was not made before Tisha B’av
and Yom Kippur. However, this custom is not
practiced anymore.
Eating before the Fast
Before discussing the halachos of eating before a
fast, it is important to review the halachos of eating

before davening in general.
The prohibition of eating and drinking before
davening starts from one half-hour before alos
hashachar. Some are of the opinion that one should
not eat from after chatzos (unless doing so is
necessary for tefilla), although drinking is permitted
until alos hashachar. The minhag is that one may
eat after chatzos. One who wants to eat within the
half-hour before alos hashachar should not eat
more than a k’beitzah (less than 2.2 .o.z) of bread
or mezonos. Eating fruit or drinking is permitted.
A woman may even eat bread or mezonos within
the half-hour before alos hashachar. Once alos
hashachar arrives one may generally not eat, drink,
or return to sleep until after davening.
Within these guidelines one is permitted to eat or
drink the night before a fast (until alos hashachar)
as long as he has not slept a shenas keva. One who
has slept a shenas keva may not eat or drink (even
before the fast begins) unless he made a t’nai before
going to sleep. Some say this condition should be
made verbally, while others say it is sufficient if
one thinks it in his head before going to sleep that
he does not want the fast to start with his sleeping.
The reason why a condition helps is because
it is like saying that one is not yet accepting the
fast upon himself. Some say one does not need a
condition to permit drinking since people usually
drink something upon awakening. According to
this opinion one who would normally drink coffee
would be permitted to have a coffee etc before a
fast even without a condition. However, one who
does not normally drink when awakening would
require a condition before being permitted to drink.
L’maseh, one who is not used to drinking and did
not make a condition that he wants to drink may
still drink anyway.
It is very common for one to get up in the morning
before a fast day and eat or drink something.
However, the question arises how is it possible to
go back to sleep since the time for tefilla starts from
alos hashachar, one should be obligated to daven
shacharis before returning to sleep because we
are concerned he may sleep through the zeman of
shacharis?
One who has a shomer to wake him up is permitted
to go back to sleep before davening. Some say an
alarm clock is not considered a shomer since one
usually shuts it off when it rings without getting
out of bed. However, one who normally gets out
of bed when the alarm clock goes off may use it
as a shomer. Going back to sleep is permitted even
without any shomer if one finishes eating (and goes
back to sleep) before alos hashachar has arrived.
Enuyim
Some poskim say that just as one refrains from
washing his body, doing sicha, and wearing shoes
on Tisha B’av and Yom Kippur, a bal nefesh
should do the same for other fast days. However,
many poskim maintain that even a bal nefesh does
not have to do this on a regular fast day.
Fast Day Activities
One should be careful to control his anger on a fast
day.
One should not take brisk walks on a fast day
because he will have to drink water.
Showering / Swimming
According to some poskim showering with

hot water is permitted on a fast day (except for
Tisha B’av and Yom Kippur), but one should
only do so if he is very dirty or sweaty and
uncomfortable. However, most poskim say that
washing (showering) with hot water is forbidden.
Nonetheless, showering is permitted the night
before a fast. Even according to the more stringent
opinion, children may be lenient and take a shower.
According to all opinions washing ones face, hands
and feet is permitted even with hot water.
Similarly while swimming is theoretically
permitted on a fast day, the poskim say the
minhag is that doing so is forbidden because it is
done for enjoyment purposes. The same is true
for swimming in a river. One can be lenient for
children. Swimming is permitted the night before a
fast. The reason is because swimming should really
be permitted, but we are stringent, however we
are not stringent the night before the fast. Taking
swimming lessons on a fast day is permitted.
Additionally, sunbathing is permitted on a fast day.
Music
Some poskim say that one is not allowed to listen
to music on a fast day.
Haircuts
Some poskim say that haircuts are not permitted
on a fast day, while others say one can be lenient.
L’maseh one should avoid taking a haircut on a fast
day.
Tasting food on a Fast Day
The opinion of the Rama is that one is not allowed
to place food in his mouth on a fast day even if he
will immediately spit it out. This is common when
one is preparing food for after the fast and wants to
taste it to see if it needs more spices. The opinion of
the Shulchan Aruch is that tasting is permitted, but
not on Tisha B’av or Yom Kippur. Some say only
tasting less than a reviis is permitted at one time,
while others say tasting even more than a reviis
is permitted if one knows he will not swallow
anything. The reason why tasting is permitted
is because it is not considered eating. Some say
according to the lenient view one would be able
to taste a reviis each time he wants to taste a food.
L’maseh for Ashkenazim one may only taste food
if it is being prepared for a seudas mitzvah after
the fast, and even then one should only taste a little
bit and then spit it out. Others say the custom is
that a woman who is cooking may taste the food
to see if it needs more salt or spices as long as she
immediately spits it out.
Washing one’s Mouth
One who normally washes out his mouth with
water in the morning may do so on a fast day.
However, the Mishnah Berurah says doing so is
only permitted if one is in pain. This is true even
on Tisha B’av if one is in a lot of pain, but on
Yom Kippur it is forbidden. One who is washing
out his mouth should be careful to bend his head
forward to avoid swallowing any water. The Aruch
Ha’shulchan says one who normally gargles when
washing his mouth may not do so on a fast day,
unless he stands straight up to make sure that no
water gets in his throat.
There is a discussion in the poskim if one is

allowed to use mouthwash on the morning of a fast
day. Some poskim are stringent, while others say if
one will have very bad breath then it is permitted.
It is very important to point out that many people
are unaware that most mouthwashes are not kosher.
The only mouthwash which is permitted to use
without a hechsher is the brown (original flavor)
Listerine®. The reason is because all mouthwashes
contain glycerin which is the ingredient that
gives the taste. Fifty-percent of all glycerin is not
kosher and without a hechsher one cannot tell if
the mouthwash contains kosher glycerin or not.
The argument made by some that since one does
not swallow mouthwash, placing it in the mouth
should be permitted is questionable. Taking
Listerine pocket packs® (that have a hechsher) is
not permitted on a fast day since one swallows the
liquid which melts in the mouth. (All year-round a
shehakol should be recited on them. Many people
are un-aware of this and they should be told).
One is permitted to chew unflavored gum on a fast
day. However since such gum is not commonly sold
today, chewing gum on a fast day is not permitted.
Dentist Appointment
One is permitted to go to a dentist on a fast day
(even if he will swallows water) since it is for
refuah purposes. However, unless one is in real
pain he should avoid going to a dentist on a fast
day.
Swallowing Saliva
According to many poskim one is permitted to
swallow his salivaon a fast day (even on Yom
Kippur). The reason why it is permitted is because

one does not have any intention for it to be food
etc. Although other poskim say one should spit it
out if possible (especially on Yom Kippur), this is
not the overwhelming custom. Some say if one ate
food before a fast and the taste of the food is still
in his mouth after the fast started then one should
not swallow his saliva until the taste of the food has
diminished.
Taking Pills
On a fast day one who is not feeling well and wants
to take a pill is permitted to do so. Some say one
should wrap the pill in a tissue before swallowing
it. Some poskim say that one may not use water to
swallow a pill. (However, if one’s doctor instructs
him to take a pill on a fast day then even according
to this opinion using a little water is permitted).
Others say if one cannot take a pill without water
then one may use a little water. One should avoid
this if possible on Tisha B’av, and on Yom Kippur
using water in order to swallow a pill is forbidden.
Touching Food
There is a discussion in the poskim whether it is
permitted to touch food on a fast day since one may
come to eat the food. Giving a child food on a fast
day is permitted. On Yom Kippur one who is not
feeding a child should refrain from touching food.
The minhag is to be lenient in this regard on other
fast days.
Recited a Beracha on Food
Some times it can happen that one forgets that it is
a fast day and recites a beracha over a food or drink
and before putting the food in his mouth realizes
that it is a fast day. The question arises if it is better

to eat a little bit to avoid an unnecessary beracha or
should one just say boruch shem?
This question is a matter of dispute among many
poskim; some say to eat a little bit while others say
to say boruch shem… and not eat or drink. One
who said borcuh ata Hashem etc should end off
with lamdanei chukeicha. The reason for those who
say to eat is because they hold a beracha l’vatala
is a d’oraisa which is more important to avoid
then not eating on a fast day which is d’rabanan in
nature. Others say to say boruch shem because they
hold saying a beracha l’vatala is d’rabanan. Horav
Avrohom Pam zt”l said one can do whichever way
one wants. However, as a matter of halacha l’maseh
one should taste the food and then spit it out.
Ate by Mistake
One who ate on a fast should still continue to fast.
Selected Halachos of Reciting Aneinu
The custom of the Ashkenazim is that aneinu is
recited at Mincha on a fast day during the beracha
of sh’omea tefilla (not for the ba’al tefilla). On the
day of a fast some people write down in their siddur
that they should recite aneinu today during the
shemonei esrei of mincha. One who is not fasting
does not recite aneinu. One who eats right before
mincha should still recite aneinu at mincha but he
should say תעניתנו זה ביום instead of the regular
nusach. One who davens by himself also recites
aneinu.
Mistakes in Aneinu
One who did not recite aneinu in shom’ea tefilla
may still say it in any of the following cases:
• One who did not start boruch ata… of shom’ea

tefilla may recite aneinu at that point.
• One who said boruch ata already may recite
aneinu after the second yehi ratzon of elokay netzor.
• B’dieved if one did not move his feet when
finishing shemonei esrei he may recite aneinu at
that time.
• One who stepped back from davening shemonei
esrei does not say aneinu.
One who said ha’oneh be’es tzara instead of ending
off the beracha of shom’ea tefilla and realized his
mistake after toch k’dei dibur should recite the
entire shema koleinu again. If the mistake was
realized before toch k’dei dibur one only needs to
repeat the words of shom’ea tefilla (the last words
of the beracha). If one already finished shemonei
esrei, he must start again from the beginning of
shemonei esrei.
Bal Koreh / Aliyah if not fasting
If there is no other person who can lain then one
may ask a person who is not fasting to lain. Others
say he should not be a ba’al koreh. It would seem
that one who is not fasting may not receive an
aliyah if it is not a day that laining is taking place
anyways (Monday or Thursday). According to all
opinions if one who is not fasting was called up to
the Torah he may still go for the aliyah.
Hagbah-Gelilah if not fasting
One who is not fasting may receive hagbah or
gelilah on a fast day.
Pesukim by Aliyah
Both the ba’al koreh and the one who got the aliyah
should wait until after the tzibur finishes saying the
pesukim before saying the pesukim themselves.