16 Jul THE HALACHOS OF A FAST DAY

SHIVASAR B’TAMUZ IS THIS TUESDAY, JULY 23

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.