28 Dec THE HALACHOS OF A FAST DAY
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 ביום†זה†תעניתנו
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.