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Fast Days

2016-03-23T13:43:10Z

Stevenjklein: Changed asara bitevet to Asara B'Tevet. There is one instance of Asara B'Teves, but that's in the quoted title of a linked article, and is spelled as in the original.

[[Image:Destruction_temple.jpg|200px|right]]
All Jews fast on the four fast days mentioned by the prophets which are: [[Tzom Gedalya]] (the third of Tishrei), [[Asara B'Tevet]] (tenth of Tevet), [[Shiva Asar BeTamuz]] (seventeenth of Tamuz), and [[Tisha BeAv]] (ninth of Av). <ref>The prophet Zechariyah (8:19) stated that in the future the fast of the fourth, fifth, seventh, and tenth will become days of happiness for the Jews. In Gemara [[Rosh Hashana]] 18b, Rabbi Akiva explains that number in the pasuk refers to the number of the month. Thus, the fast of fourth is the ninth of Tamuz, the fifth is the ninth of Av, the seventh is the third of Tishrei (fast of Gedalyah), and tenth is tenth of Tevet. The Tur 549:1 and Rambam (Taniot 5:4) rule like Rabbi Akiva. 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 when the wall of Yerushalyim was broken by the second Bet HaMikdash. These four fasts are codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:1, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref> The significance and background of these fasts are explained below. The first three are discussed in this article. For the other fasts please see the following links: [[Tisha BeAv]], [[Tanit Ester]], and [[Tanit Bechorim]]. Another related page is [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]]). The principle purpose of the fast days is to cause one to reflect upon one's ways in order to repent.<ref>Rambam Hilchot Taaniyot 5:1 </ref>

==Tzom Gedalya==
# [[Tzom Gedalya]] is observed on the 3rd of Tishri. <ref> Chazon Ovadia (Laws of the Four Fasts, Halacha 3), Shulchan Aruch 549:1, Rambam Taaniyot 5:2. </ref>
# [[Tzom Gedalya]] commemorates the death of Gedalya Ben Achikam and the extinguishing of the spark of Yisrael causing the exile. <ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 3, Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:2 </ref>

==Asara B'Tevet==
# [[Asara B'Tevet]] commemorates the tragedy of Nevuchadnezzar laying siege to Yerushalayim. <ref> Rambam (Taniyot 5:2), Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:3, Chazon Ovadia (Laws of the Four Fasts, Halacha 4)</ref>
===On a Friday===
# Asara B'Tevet is the only fast that can fall out on a Friday. <ref> Magen Avraham 550:4, Aruch Hashulchan 550:2, Mishna Brura 550:10 </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 Aruch 249:4, Yabea Omer 6:31. Aruch Hashulchan 549:2 quotes the Avudarham that even if Asara B'Tevet fell out on [[shabbat]], which can no longer happen because of the way the calendar is set (Magen Vraham 550:4-5), we would have to fast. Chatam Sofer in his sefer torat moshe on the torah pg. 346 explains that this is similar to the concept of fasting for a bad dream (taanit chalom), that every year on Asara B'Tevet we are judged if we will merit to see the beit hamikdash rebuilt. </ref>
# It is permitted to recite [[Kabbalat Shabbat]] and [[Arvit]] earlier than usual so that people can begin [[kiddush]] at home at tzet hakochavim. <ref> Nitei Gavriel [[Chanuka]] 63:6: notes 9-10. In 63:7 he adds that some poskim are even more lenient with the time of tzet hakochavim than they usually are. Rama 249:4 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>
# All the normal [[Shabbat]] preparations such as showering and [[shaving]] should be done normally, even for those who normally wouldn't shave or shower on a fast because of the kavod [[shabbat]] obligation. <ref> [http://torahmusings.com/2013/12/asara-btevet-when-on-a-friday/#fnref-19639-9 Rabbi Ari Enkin], Mishna Brura 550:6 and Baer Heitev 550:2 </ref>
# If Asara B'Tevet falls out on friday, [[shacharit]] is prayed as usual. For [[Mincha]], the torah and haftara are read, aneinu is recited during the amida. [[Tachanun]] and avinu malkenu are not said. <ref>Mishna Brura 603:3, Aruch Hashulchan 550:2. see Aruch Hashulchan there about a custom that existed to omit torah reading. for a lengthier discussion see [http://www.yutorah.org/lectures/lecture.cfm/801757/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Asara_B-Teves_on_Erev_Shabbos Asara B'Teves on Erev Shabbos] by Rabbi Aryeh Lebowitz </ref>
# One should try to say [[mincha]] earlier on Asara B'Tevet that falls out on a Friday. <ref> Minhagei Eretz Yisrael 27:28, Nitei Gavriel 62:3 says that it is not proper to pray mournful [[prayers]] while dressed in [[Shabbat]] clothing so one should [[prayer]] earlier. He adds in the name of the Dvar Yehoshua 3:63 it is also good to distance the mournful [[prayers]] as far as possible from the [[Shabbat]]. </ref>
# Those who wear [[tefillin]] during [[mincha]] on a fast day, should recite [[mincha]] early on Friday so as not to have his [[tefillin]] on too close to [[Shabbat]] <ref> Nitei Gavriel [[Chanuka]] 62:4 </ref>
# If [[Asara B'Tevet]] falls out to be on Friday one may taste the food if one spits it out and doesn’t swallow. <ref>Shemirat [[Shabbat]] KeHilchata 42:61 based on Shulchan Aruch 567:1, Mishna Brurah 567:6, Kaf Hachaim 567:10 </ref>

==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 Brurah 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>
==Taanit Esther==
see [[Tanit Ester]] page
==Communal Fast days==
# The 3 minor fast day of Tzom Gedalya, Asara B'Tevet, and Shiva Asar B'Tamuz all mourn different aspects of the destruction of the Beit HaMikdash. There is a dispute whether nowadays these fasts are considered a binding communal practice or derived from the words of prophets.<ref>The Gemara Rosh Hashana 18b states based on the pasuk in Zecharya that if there's no Beit HaMikdash and persecution then these are fast days, if there's a Beit HaMikdash then they're holidays, however, if there's no Beit HaMikdash and no persecution these are dependent on the will of the people. The Maggid Mishna (Taniyot 5:5) writes that today it is only a minhag and will remain an obligation until the third Beit HaMikdash is built. The Tosfot (Megilah 5b s.v. verachatz) seems to agree. Regarding the communal practice changing see the Rashba (Rosh Hashana 18b s.v. ein shemad) who seems to assume that this communal practice could potentially change. See further on the [[minhag]] page. On the other hand, the Ramban (Torat HaAdam, Shaar HaAvelut, Inyan Aveilut Yeshana) who writes that today it was accepted as a obligation and today there is persecution in at least a segment of Israel, so it is a obligatory because of the words of the Navi. Tur 550 seems to agree.
* Levush 550:1, Magen Avraham 550:1, and Mishna Brurah 550:1 hold that primarily the minor fasts today are obligatory as communal practices when there isn't persecution. It is noteworthy that the Aruch Hashulchan 549:5 writes that it is obligatory today from the words of the Navi. </ref>
===Who Fasts===
# Everybody is obligated to fasts on these public fast days. <ref> Rambam Hilchot Taanit 1:4, Shulchan Aruch 550:1, Chayei Adam 133:6, Yabia Omer 1:33, Mishna Brurah 550:1, Aruch Hashulchan 459:5, Kitzur Shulchan Aruch 121:11. </ref>
# Anyone who isn't fasting for whatever reason should try to eat in private. <ref> Matei Ephraim 602:22, Shaare Ephraim 1:10, Minchas Elazar 3:3, Teshuvot Vihanhagot 2:265, Minhag Yisroel Torah 550:page 31, Nitei Gavriel (Bein Hametzarim) 1:page 64:footnote 22. </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 BeAv]]. <ref> Rama 550:1, Shulchan Aruch 554:5, Pri Megadim Eishel Avraham 550:1, Aruch Hashulchan 550:3, Yechave Daat 1:35. The gemara in Pesachim 54b says that pregnant women and nursing women are required to fast on [[Yom Kippur]] and Tisha B'Av, implying that they are not required to fast on the other fast days. Hagahot Maimoniot Taaniot 5:1 says that this is because the other fasts are optional in nature. Yechave Daat 1:35 says that this begins from the end of the first trimester whether she feels the pain or not, unless she is having pains earlier in which case her exemption would start earlier. Mishna Brurah 550:3 and Aruch Hashulchan 550:3 say that it starts 40 days into pregnancy unless she has an unusual amount of pain. </ref> According to Ashkenazim, this is only true if the pregnant woman is having pain or they are weak, however, according to Sephardim, this is true even if the woman isn't in pain.<ref>Rama 550:1 writes that pregnant or nursing woman are exempt from the three fast days (except [[Tisha BeAv]]) only if they are in a lot of pain. Then he adds even if they're not in a lot of pain they're not obligated to fast but rather that is the minhag unless they are in pain. Mishna Brurah 550:5 writes that if the woman is weak she doesn't have to be strict to fast. Shulchan Aruch 554:5, however, seems to say that pregnant and nursing women are exempt whether or not they are in pain. Yalkut Yosef 550:9-10 rules that in general pregnant and nursing women are exempt from fasting on the three minor fasts besides for [[Tisha BeAv]].</ref>Nonetheless, if the woman isn't fasting she shouldn't eat to enjoyment but rather only what is necessary. <Ref>Shulchan Aruch 554:5, Mishna Brurah 550:5</ref> A pregnant or nursing woman who does not need to fast, does not need to make up the fast on a different day. <ref> Sh"t Yechave Daat 1:35 </ref>
# A nursing woman is exempt from fasting on the fasts except for [[Tisha BeAv]]. 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, Rav Ovadia Yosef concludes that if the woman feels sick she may eat, but if she feels like she can fast, she should try to fast. Or litzion 3:25:7 disagrees and says in that case she would only be exempt within thirty days of giving birth. This is also the ruling of Eishel Avraham Butchatch 550:1 </ref>
# One who is sick, even if there is no danger of dying is exempt from fasting and shouldn't fast. <ref> Mishna Brurah 550:4, Yalkut Yosef Moadim page 531, Sh"t Yechave Daat 1:35, Aruch Hashulchan 550:6, Teshuvot Vihanhagot 4:123. </ref>
# Old, sick people who suffer a lot from fasting are exempt from these fasts, including [[Tisha BeAv]]. <ref> Yalkut Yosef Moadim page 532 </ref>
# One need not train his children to fast, even at the age of 12 for boys or eleven for girls. <ref> Mishna Brurah 550:5 and Beiur Halacha "hakol" Yalkut Yosef Dinei [[Chinuch]] Katan page 239 and Moadim page 530, Eliya Rabbah 550:7, Chanoch Lanaar 21:footnote 9, Halichot Shlomo Moadim 2:page 398:3. Mishna Brurah 550:5 based on Magen Avraham 550:2 and Chayei Adam 133:6 say that when children do not fast they should only eat the amount of food they need but Halichot Shlomo Moadim 2:page 398:footnote 10 says that this is not the custom. </ref> Although many boys have the custom to fast three fasts before they become bar-mitzvah, but this custom has no source. <ref> Halichot Shlomo Moadim 2:page 399:footnote 11. </ref>
# A groom within the seven days of his wedding, the father of a baby boy, a sandak, a mohel must fast on these four fasts unless the fast was postponed because it originally fell out on [[shabbat]], in which case they are all exempt from all these fasts and should eat after mid-day. <ref> Yabia Omer 1:34:11, 5:40. Rav Ovadia Yosef writes in Yabia Omer 27:10 that this is true even of tzom gedalia, even though some rishonim say the tragedy occurred on [[Rosh Hashana]] it is not considered a postponed fast unless it actually fell out on [[Shabbat]]. </ref>
# Anybody who doesn't fast because they are exempt does not need a [[hatarat nedarim]], but if it isn't too hard to do one, then praiseworthy is somebody who does. <ref> Yabia Omer 2:30: 5-8 </ref>

===When does the fast start?===
# Communal fasts which do not start at night only begin at [[Olot HaShachar]]. <ref>Shulchan Aruch 564:1, Yalkut Yosef Moadim page 529, gemara taanit 12a. </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). This is based on the gemara taanit 12a which says that although the fast the fast begins at amud hashachar if one goes to sleep than the fast begins then. The Yerushalmi Taanit 1:4 allows for this stipulation before going to sleep that you intend to eat before amud hashachar. 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 Shulchan Aruch 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 Yabia 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 Brurah 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. Shevet hakehasi 1:180 says that one who didn't know this halachah and ate in the morning without having made the stipulation the night before, may still recite aneinu. </ref>
====Eating Before the Fast====
# Some poskim say that one should avoid eating too much before a fast, as this may make him feel the fasting less. <Ref> Eliya Rabbah 563:1, Kaf Hachayim 549:11 </ref>

===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, Mordechai Taanis 631, Yalkut Yosef Moadim page 529. The Gemara in Taanit 12a says that to be considered a fast a person needs to wait until the sun completes to set. 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 Shulchan Aruch 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.
* The Gemara Pesachim 54b implies that only Tisha B'Av is treated like Yom Kippur and it is forbidden to eat during Ben Hashemashot, however, it would be permitted to eat during the Ben Hashemashot. See the Avnei Nezer OC 429 for a fascinating explanation as to why that conclusion is correct. The Shaar HaTziyun 562:1 writes that even for the minor fast days we wait until the tzet hakochavim because we're concerned about the opinion of Rabbi Yose that Ben Hashemashot only begins after the Ben Hashemashot of Rabbi Yehuda ends. He notes from the Korban Netanel that we can't be lenient both to allow eating during Ben Hashemashot and also to follow the Ben Hashemashot of Rabbi Yehuda. </ref>
# Some poskim allow somebody who ends [[Shabbat]] according to the time of Rabbeinu Tam, to be lenient and end these rabbinic fasts according to the time of the Gra, <ref> Yalkut Yosef 293:4, Shearim Metzuyanim Bihalacha 123:4, Nitei Gavriel Bein Hamitzarim page 57 </ref> while other say he should wait <ref> Yisroel V’hazemanim 1:pages 573-578, Nitei Gavriel bein hamitzarim page 58. </ref>
===Travel===
# Some poskim says that one who travels during a fast, should finish the fast according to his arrival destination, whether this makes it longer or shorter. <ref> Iggerot Moshe 3:96, [http://www.dailyhalacha.com/displayRead.asp?readID=2183 Rabbi Eli Mansour in the names of Rav Moshe and Chacham Ovadia Yosef], Vilechitcha Baderech page 59:1. This applies even if on [[Tisha BeAv]] 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 BeAv]] and that he should continue fasting into the tenth of Av to complete his 24 hours. </ref>
===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, Shaar HaTziyun 550:8, Kaf Hachayim 550:13. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. Aruch Hashulchan 550:3 also says that technically it is permitted to use hot water, but the custom has developed not to except on erev [[shabbat]], but it is still permissible to use hot water. </ref>
## If [[Asara B'Tevet]] 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, Rivevot Ephraim 1:363:1 and 3:368, Sh”t Bear Moshe 3:77, Rav Moshe Feinstein quoted in Moadei Yeshurun page 108. Nitei Gavriel page 34 allows children to swim. </ref> One is permitted to swim the night before a fast. <ref> Rav Moshe Feinstein quoted in Modanei Yeshurun 1:page 108 </ref>
===Brushing one’s Teeth===
# According to Ashkenazim, one shouldn't brush one's teeth on a fast day unless one will be in pain by not brushing, such as someone who brushes daily. Since Tisha B'Av is more severe, one shouldn't brush one's teeth on Tisha B'Av unless not brushing will cause oneself major pain.<ref>Piskei Teshuvot 567:1 and Sh”t Minchat Yitzchak 4:109 hold that brushing teeth has the same status as rinsing one's teeth. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/815334/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Brushing_Teeth_on_a_Fast_Day Rabbi Aryeh Lebowitz] explained that someone who usually brushes and not brushing a whole day will cause one pain is allowed to brush on a minor fast day. Furthermore, based on Rav Schachter's opinion that all toothpaste is kosher since it isn't a food, Rabbi Lebowitz posits that one can certainly make the argument that brushing one's teeth is more lenient than rinsing one's mouth and is permitted on a fast day.</ref> According to Sephardim, those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water but they should bend over while rinsing so as not to swallow the water. <Ref>
* Chazon Ovadyah (Arba Taniyot pg 28) rules that those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water as long as they bend over while rinsing and spit it out afterwards. [http://www.dailyhalacha.com/Display.asp?ClipDate=3/8/2009 Rabbi Mansour on DailyHalacha.com] agrees but adds that one shouldn't even gargle.
* Yalkut Yosef (Moadim pg 534) writes that for all fast days besides [[Tisha BeAv]] one if it will be difficult for one not to brush one is allowed to brush one's teeth as long as one doesn't put a [[Revi'it]] of water in one's mouth at a time and ensures that one doesn't swallow any water.
* Sh”t Minchat Yitzchak 4:109:2 rules that someone who has bad breath on [[Tisha BeAv]] may brush his teeth without water in order to pray with a clean mouth. </ref>
# According to Ashkenazim, only if one is in pain may one rinse one’s mouth and in such a case one should bend one’s head downward so one doesn’t swallow any water. On [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain, and on [[Yom Kippur]] one must be strict. According to Sephardim, for all fasts besides [[Tisha BeAv]] and [[Yom Kippur]], in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water as long as one is careful to spit it out completely. <Ref>
* S”A 567:3 writes that it’s improper to rinse one’s mouth on a fast day. Magen Avraham 567:6 writes that this is only according to the Rama who says not to taste food on any fast day, however, according to S”A who allows tasting on fast days besides for [[Tisha BeAv]] and [[Yom Kippur]] it is only improper if one rinses one’s mouth with more than a [[Reviyit]]. However, Kaf HaChaim 567:13 quotes the Nahar Shalom, Bigdei Yesha, and Maamer Mordechai who differentiate between tasting and rinsing and so Kaf HaChaim concludes that one shouldn’t rinse even with less than a [[Reviyit]]. Yet, Chazon Ovadyah (Arba Taniyot pg 27-8) rules like the Magen Avraham that for Sephardim in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water. Even though regarding brushing one’s teeth (pg 28) he adds that one should bend over according to the stringency of the Chaye Adam, regarding rinsing with less than a [[Revi'it]] it seems that one doesn’t have to bend over and such is the language of the summary (pg 515).
* Chaye Adam 132:20 writes that if one is in great pain one may rinse one’s mouth even on Tish BeAv if one is careful to bend one’s head downward so that one doesn’t come to swallow anything but one may not do so on [[Yom Kippur]]. Kaf Hachaim 567:14 quotes this. Mishna Brurah 567:11 differentiates saying that all fasts days one may rinse one’s mouth if one is in pain and by [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain and on [[Yom Kippur]] one must be strict. Sh”t Minchat Yitzchak 4:109(1) agrees with Mishna Brurah that for most fasts one may rinse if one is in pain and for [[Tisha BeAv]] one may only rinse if one is in great pain. </ref>
# One may swallow saliva that accumulates in one’s mouth. <Ref> Mishna Brurah 567:13 </ref> Some say that if it’s easy one should be strict and spit it out. <Ref> Chaye Adam 132:22, Mateh Efraim 612:7, Moadim UZmanim 1:59 </ref> While others say that the minhag is to be lenient altogether. <Ref> Piskei Teshuvot 567:2, Bet Meir, Ashel Avraham, Aruch HaShulchan 567:4 </ref>
===Prayer===
====Birkat Kohanim====
# A kohen who is not fasting, should not go up for [[birkat kohanim]] during [[mincha]]. <ref> Yalkut Yosef Moadim page 551 </ref>
# If [[mincha]] went past sunset, [[birkat kohanim]] may still be recited within thirteen and a half minutes but not after that. <ref> Yechave Daat 6:40 </ref>
====Tefillin in Mincha====
# Some Sephardim had the minhag to wear [[tefillin]] on fast days at [[Mincha]] so as to complete 100 [[Brachot]], however this minhag isn’t very widespread. <Ref> Sh”t Yechave Daat 2:67. [http://www.dailyhalacha.com/m/halacha.aspx?id=1095 Rabbi Eli Mansour] writes that this is in fact the minhag of the Syrians in Brooklyn. see [http://askrabbimaroof.blogspot.com/2006/10/tefillin-at-minha-on-fast-days.html Rabbi Maroof] for two additional reasons for this custom </ref>
====Avinu Malkenu====
# Many have the custom to recite Avinu Malkeinu on public fast days. One can even say Avinu Malkeinu when davening without a minyan. <ref> Ishei Yisroel 45:45 </ref>
====Recitation of Aneinu====
# 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. Yalkut Yosef Moadim page 536 adds that one recites aneinu at night on tisha b’av. </ref> , and for the ashkenazim only in [[mincha]]. <ref> Mishna Brurah 557:3, Rama 565:3. Mishna Brurah 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>
# One who isn't fasting doesn't recite aneinu. <ref> [[Shevet Halevi]] 5:60:4:page 61, Halichot Shlomo Moadim 2:page 402:footnote 25. </ref> A child who is not fasting still recites aneinu for [[chinuch]] purposes. <ref> Shevet halevi 8:131 </ref>
# The individual inserts this paragraph in the beracha of shomea [[tefilla]], and finishes as usual, and the chazzan during chazarat hashatz says it as a beracha on its own between the [[berachot]] of goel and rofe. <ref> Yalkut Yosef Moadim page 536-537 based on Shulchan Aruch 566:1 </ref>
# If one forgot to recite aneinu, and already said baruch atta Hashem to conclude the beracha of shomea [[tefilla]], he shouldn't say lamdeini chukecha there or insert it right after the beracha, but instead should say it after elokai nitzor and yihyu liratzon and say it without any beracha. <ref> Yabia Omer 1:22, Chayei Adam 24:18, Kitzur Shulchan Aruch 19:14, Aruch Hashulchan 565:3, Kaf Hachayim 119:28 </ref>
# If someone is reciting his silent shmoneh esrei along with the chazzan's chazzarat hashatz, he should say aneinu in shomea [[tefilla]], and not with the chazzan saying it between goel and rofe. <ref> Yalkut Yosef Moadim page 537, Yabia Omer 2:34:6,Beiur Halacha 565:1 </ref>
# For these four fasts, the beracha of aneinu is recited during chazarat hashatz as a beracha on its own as long as there are six or more fasting. <ref> Yalkut Yosef Moadim page 539, Yechave Daat 1:79. He adds that for [[Taanit Esther]] it is preferable to get 10 people fasting but if not, the beracha should still be recited. </ref> These 6 all have to be people who haven't prayed yet. <ref> Yalkut Yosef page 542 </ref>
# If one forgot to say Aneinu in "Shomea Tefila" one should recite it in "Elokai Netzor." <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
# If the shaliach tzibur forgot to say Aneinu in the [[Chazarat Hashatz]] he should recite it in "Shomea Tefila." <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
====Reading the Torah====
# On all rabbinic public fast days, we read Shemot 32:11-14 and 34:1-10, both in the morning and the afternoon, except Tisha B'Av morning. <ref> Shulchan Aruch 566:1, Yalkut Yosef Moadim page 545. </ref>
# According to Ashkenazim, on the fasts other than Tisha B'av the haftara of Isaiah 55:6-56:8 is read during [[mincha]] but not [[shacharit]]. <ref> Rama 566:1. Yalkut Yosef Moadim page 545 as well as Yechave Daat 5:40 say that this is not the custom of the sephardim except on tisha b'av where even sephardim have a haftara for [[shacharit]] and [[mincha]]. </ref> If a sephardi is asked to go up he should try and refuse, unless he has already been called by name, in which case he should go up and say the [[berachot]]. <ref> Yalkut Yosef Moadim page 546 </ref>
# Ashkenazim have a custom is certain verses are read aloud by the congregation. The individual who is called up for that aliyah should not read the verses aloud with the congregation but instead should wait until the reader says them aloud and read along with him. <ref> Mishna Brurah 566:3, Shaare Ephraim 8:107 </ref>
# On a weekday other than a monday and thursday, somebody who is not fasting may not receive an aliya to the torah. <ref> Mishna Brurah 566:19, Aruch Hashulchan 566:11, Rivevot Ephraim 3:338:2. The Halichot Shlomo Moadim 2:13:footnote 10 says if one ate a small amount of food he may still receive an aliya on a fast day. </ref> On a monday or thursday, since there is torah reading anyway, some poskim permit it. <ref> Magen Avraham 566:8 one who is not fasting may receive an aliyah because the torah would have been read even if not for the fast, while the Maamar Mordechai 566:5 disagrees since the content of the Torah reading is for that of a fast day and not for the week's parsha. Mishna Brurah 566:19 says if one was already called up everyone agrees that he may go up. Yalkut Yosef page 549 says that even if you were called up by name, you should explain to them that you are not fasting, and even adds that this applies where you are currently fasting but do not plan on finishing the fast. </ref>
# The torah can be read even if there are only six men fasting. <ref> Sh"t Yechave Daat 1:79 </ref>

==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> Shulchan Aruch 550:2, Yalkut Yosef Moadim page 530, Aruch Hashulchan 550:2. This is unlike the Ramban in Torat HaAdam (Chavel edition, page 244) who says that all of these fast days last from sunset the night before, and all the activities that are forbidden on tisha b'av are forbidden on these as well. The Shla Taanit 43b says the only reason not everybody accepted this is because it is something that is too hard for all of the congregation to hold, but on a personal level each person should make an effort to refrain from this. Mishna Brurah 550:6 and Kaf Hachayim 550:10 quote this as well but notes that one should continue to wear leather shoes so as not to publicize it too much. </ref>
# On the day of a Taanis one should refrain from unnecessarily touching foods, lest one inadvertently eat during the fast. <ref> Piskei Teshuvot 589:1 citing Pri Megadim 612 citing Taz 612:8 </ref>
# One should be careful to control his [[anger]] on a fast day. <ref> Baer Heitiv 568:22, Kaf Hachayim 549:11, Mishna Brurah 558:50. </ref>
# On the [[Shabbat]] prior to Asara B'Tevet 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 preferably 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. Beer Moshe 8:95 permits leaving a canteen or soda machine open in a camp for those who aren't fasting, and Shevet Hakehati 4:155:1 permits leaving a store open for those not fasting. </ref>
====Medicine====
# Prescribed [[medications]] may be taken, and if one has difficulty swallowing the pills they may use a minimal amount of water, the amount needed to swallow them. <ref> Rav Shlomo Zalman Auerbach quoted in Nishmas Avraham (v. 5, p. 46), Nitei Gavriel page 30 </ref>
# Some poskim permit taking caffeine suppositories during the fast, to avoid caffeine related headaches. <ref> Maharsham (1:123, page 178), Chelkat Yaakov 2:83, Contemporary Halachic Problems (v. 2, p. 26). </ref>
====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 Yabia Omer Y”D 2:5(6), O”C 4:41 and 10:41, Yalkut Yosef (Kitzur S”A 550:26 and [[Tefilla]] 1:89) 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>
====If one ate or drank inadvertently====
# If one ate by mistake on a fast day he should nevertheless continue fasting afterwards. <ref> Shulchan Aruch 568:1. Mishna Brurah 568:1 says this also applies if you ate on purpose. Mishna Brurah 568:3 says that you can even say aneinu during the shemoneh esrei during public fast days. Yabia Omer YD 1:14:8 says you can only recite aneinu if you have eaten less than a [[kezayit]]. </ref>
====Chewing Gum====
# It is prohibited to chew gum on a fast day, unless the gum has no taste whatsoever. <ref> Yalkut Yosef Moadim 535 </ref>
====Smoking====
# It’s permissible to smoke on a fast day except on [[Tisha BeAv]] (disregarding whether it’s permissible to smoke because of the health issue). <Ref> Sh”t Yechave Daat 5:39, Sh”t Yabia Omer 1:33. He adds that if it is extremely urgent, one may be lenient on [[Tisha BeAv]] after mid-day in private. see [[Hygiene_%26_Health#Smoking|Smoking]] </ref>

====Tasting food====
# According to Sephardim, on a fast day besides [[Tisha BeAv]] and [[Yom Kippur]] one may taste food (to see if it’s spiced) up to a [[Revi'it]] as long as one spits it out afterwards. According to Ashkenazim, one may not taste food on any communal fast day except where one needs to taste a food for a Suedat Mitzvah to see if it’s spiced well. <Ref> S”A 567:1 writes that on any fast day one may taste food up to a [[Revi'it]] as long as one spits it all out except for [[Tisha BeAv]] and [[Yom Kippur]] when it’s forbidden. Rama 567:1 writes that the minhag is not to taste any food on any communal fast. Mishna Brurah 567:6 writes that one may only be lenient in a case where one has to taste food that’s being prepared for a Seudat Mitzvah to see if it’s spiced well. However, Rav Ovadyah in Chazon Ovadyah (Arba Taniyot pg 27) rules like S”A. </ref>
# Preferably one should be strict when making sure to have less than a [[Revi'it]] to consider this [[Revi'it]] to include anything one tasted the whole day, however, the strict law is that one only has to make sure to have less than a [[Revi'it]] each time one tastes. <Ref> S”A 567:2 quotes a dispute whether one is allowed to taste up to a [[Revi'it]] and the [[Revi'it]] is a combination of anything one tasted the whole day or that one may taste up to a [[Revi'it]] many times if at each time it is less than a [[Revi'it]] (according to the explanation of Mishna Brurah 567:7 and 9). Kaf HaChaim 567:12 rules that the halacha follows the second opinion but preferably one should be strict for the first opinion as well. Mishna Brurah 567:8 also implies this. </ref>
====Tasting Food on Friday====
# In general, it’s a mitzvah to taste the [[Shabbat]] food before [[Shabbat]] to know if tastes right ([[Preparing_for_Shabbat#Tasting_the_food_in_preparation_of_Shabbat|Tasting food in preparation of Shabbat]]). However, on Friday of [[Shabbat]] Chazon, one shouldn’t taste the food. <Ref>Shemirat [[Shabbat]] KeHilchata 42:61 </ref>

====Making a [[Shehecheyanu]]====
# It’s permitted to make a [[Shehecheyanu]] on a fast day. <Ref> Piskei Teshuvot 550:8 in name of Pri Megadim A”A 551:42 and Kaf HaChaim 550:209 </ref>
====Taking a haircut====
# There’s a dispute whether one may take a haircut on a fast day and it’s preferable not to. <Ref> Rav Chaim Palagi in Ruach Chaim 566:4 is strict. Or Letzion and Piskei Teshuvot 550:8 agree. However, Yalkut Yosef and Tzitz Eliezer 7:49:12 are lenient but still say its preferable not to. </ref>
====Giving [[Tzedaka]]====
# It’s customary to give [[Tzedaka]] at [[Mincha]] on a fast day, the value of the amount of food one would have eaten that day. <Ref> Mishna Brurah 566:12 </ref>
====Doing Teshuva====
# The primary purpose of the Fast days is to inspire a person to do Teshuva and remember his sins and the sins of our fathers which caused the tragedy which is being commemorated to occur. Thus, a person should should make time on a fast day to think about one's actions and do Teshuva. Those people who take walks and do other activities which are a waste of time when they are fasting have missed a major point of the fast. Nonetheless, one may not exempt oneself with only doing Teshuva because fasting on these days is a Mitzvah MeDivrei HaNevim. <Ref>Mishna Brurah 549:1</ref>

==Individual Fast Days==
# Fasting for the purpose of teshuva or receive atonement, is an important mitzvah.<ref>The Gemara Brachot 17a records that Rav Sheshet would pray before Hashem that today when there's no Bet Hamikdash He should accept our fasts as though they were korbanot since by fasting a person loses a slight amount of his flesh and blood in order to attain atonement. Gemara Brachot 6b indicates that fasting is certainly a mitvzah, yet giving charity is a crucial element of the fast day.</ref>
# Nonetheless, a person shouldn't accept upon himself fast unless he is capable of fasting and will not minimize his performance of mitzvot because of it. <ref>Biur Halacha</ref> If a person does fast he shouldn't publicize it to others in order to receive honor.<ref>Shulchan Aruch 565:6</ref>
# If a person wants to fast he must accept it upon himself the day before.<ref>Shulchan Aruch 562:5</ref> The minhag is to accept the fast day at mincha the day before.<ref>Shulchan Aruch 562:6</ref>
# For an individual fast day a person needs to fast until Tzet HaKochavim. <ref>Shulchan Aruch 562:1</ref>

==Related Pages==
* [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]])

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/713315/Rabbi_Zvi_Sobolofsky/The_four_fast_days The Four Fast Days] by Rabbi Zvi Sobolofsky
* [http://www.yutorah.org/lectures/lecture.cfm/714001/Rabbi_Daniel_Z_Feldman/Fasts Fasts] by Rabbi Daniel Feldman
==Sources==
<references/>

[[Category:Fasting]]
[[Category:Holidays]]

Fast Days

2016-03-23T13:38:45Z

Stevenjklein: Standard spelling of Asara B'Tevet. (Some references spelled Asara with a lower-case A. Others spelled B'Tevet as "BeTevet" or "BiTevet" with varying capitalization.

[[Image:Destruction_temple.jpg|200px|right]]
All Jews fast on the four fast days mentioned by the prophets which are: [[Tzom Gedalya]] (the third of Tishrei), [[Asara B'Tevet]] (tenth of Tevet), [[Shiva Asar BeTamuz]] (seventeenth of Tamuz), and [[Tisha BeAv]] (ninth of Av). <ref>The prophet Zechariyah (8:19) stated that in the future the fast of the fourth, fifth, seventh, and tenth will become days of happiness for the Jews. In Gemara [[Rosh Hashana]] 18b, Rabbi Akiva explains that number in the pasuk refers to the number of the month. Thus, the fast of fourth is the ninth of Tamuz, the fifth is the ninth of Av, the seventh is the third of Tishrei (fast of Gedalyah), and tenth is tenth of Tevet. The Tur 549:1 and Rambam (Taniot 5:4) rule like Rabbi Akiva. 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 when the wall of Yerushalyim was broken by the second Bet HaMikdash. These four fasts are codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:1, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref> The significance and background of these fasts are explained below. The first three are discussed in this article. For the other fasts please see the following links: [[Tisha BeAv]], [[Tanit Ester]], and [[Tanit Bechorim]]. Another related page is [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]]). The principle purpose of the fast days is to cause one to reflect upon one's ways in order to repent.<ref>Rambam Hilchot Taaniyot 5:1 </ref>

==Tzom Gedalya==
# [[Tzom Gedalya]] is observed on the 3rd of Tishri. <ref> Chazon Ovadia (Laws of the Four Fasts, Halacha 3), Shulchan Aruch 549:1, Rambam Taaniyot 5:2. </ref>
# [[Tzom Gedalya]] commemorates the death of Gedalya Ben Achikam and the extinguishing of the spark of Yisrael causing the exile. <ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 3, Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:2 </ref>

==Asara B'Tevet==
# [[Asara B'Tevet]] commemorates the tragedy of Nevuchadnezzar laying siege to Yerushalayim. <ref> Rambam (Taniyot 5:2), Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:3, Chazon Ovadia (Laws of the Four Fasts, Halacha 4)</ref>
===On a Friday===
# Asara B'Tevet is the only fast that can fall out on a Friday. <ref> Magen Avraham 550:4, Aruch Hashulchan 550:2, Mishna Brura 550:10 </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 Aruch 249:4, Yabea Omer 6:31. Aruch Hashulchan 549:2 quotes the Avudarham that even if Asara B'Tevet fell out on [[shabbat]], which can no longer happen because of the way the calendar is set (Magen Vraham 550:4-5), we would have to fast. Chatam Sofer in his sefer torat moshe on the torah pg. 346 explains that this is similar to the concept of fasting for a bad dream (taanit chalom), that every year on Asara bitevet we are judged if we will merit to see the beit hamikdash rebuilt. </ref>
# It is permitted to recite [[Kabbalat Shabbat]] and [[Arvit]] earlier than usual so that people can begin [[kiddush]] at home at tzet hakochavim. <ref> Nitei Gavriel [[Chanuka]] 63:6: notes 9-10. In 63:7 he adds that some poskim are even more lenient with the time of tzet hakochavim than they usually are. Rama 249:4 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>
# All the normal [[Shabbat]] preparations such as showering and [[shaving]] should be done normally, even for those who normally wouldn't shave or shower on a fast because of the kavod [[shabbat]] obligation. <ref> [http://torahmusings.com/2013/12/asara-btevet-when-on-a-friday/#fnref-19639-9 Rabbi Ari Enkin], Mishna Brura 550:6 and Baer Heitev 550:2 </ref>
# If Asara Bitevet falls out on friday, [[shacharit]] is prayed as usual. For [[Mincha]], the torah and haftara are read, aneinu is recited during the amida. [[Tachanun]] and avinu malkenu are not said. <ref>Mishna Brura 603:3, Aruch Hashulchan 550:2. see Aruch Hashulchan there about a custom that existed to omit torah reading. for a lengthier discussion see [http://www.yutorah.org/lectures/lecture.cfm/801757/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Asara_B-Teves_on_Erev_Shabbos Asara B'Teves on Erev Shabbos] by Rabbi Aryeh Lebowitz </ref>
# One should try to say [[mincha]] earlier on asara bitevet that falls out on a Friday. <ref> Minhagei Eretz Yisrael 27:28, Nitei Gavriel 62:3 says that it is not proper to pray mournful [[prayers]] while dressed in [[Shabbat]] clothing so one should [[prayer]] earlier. He adds in the name of the Dvar Yehoshua 3:63 it is also good to distance the mournful [[prayers]] as far as possible from the [[Shabbat]]. </ref>
# Those who wear [[tefillin]] during [[mincha]] on a fast day, should recite [[mincha]] early on Friday so as not to have his [[tefillin]] on too close to [[Shabbat]] <ref> Nitei Gavriel [[Chanuka]] 62:4 </ref>
# If [[Asara B'Tevet]] falls out to be on Friday one may taste the food if one spits it out and doesn’t swallow. <ref>Shemirat [[Shabbat]] KeHilchata 42:61 based on Shulchan Aruch 567:1, Mishna Brurah 567:6, Kaf Hachaim 567:10 </ref>

==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 Brurah 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>
==Taanit Esther==
see [[Tanit Ester]] page
==Communal Fast days==
# The 3 minor fast day of Tzom Gedalya, Asara B'Tevet, and Shiva Asar B'Tamuz all mourn different aspects of the destruction of the Beit HaMikdash. There is a dispute whether nowadays these fasts are considered a binding communal practice or derived from the words of prophets.<ref>The Gemara Rosh Hashana 18b states based on the pasuk in Zecharya that if there's no Beit HaMikdash and persecution then these are fast days, if there's a Beit HaMikdash then they're holidays, however, if there's no Beit HaMikdash and no persecution these are dependent on the will of the people. The Maggid Mishna (Taniyot 5:5) writes that today it is only a minhag and will remain an obligation until the third Beit HaMikdash is built. The Tosfot (Megilah 5b s.v. verachatz) seems to agree. Regarding the communal practice changing see the Rashba (Rosh Hashana 18b s.v. ein shemad) who seems to assume that this communal practice could potentially change. See further on the [[minhag]] page. On the other hand, the Ramban (Torat HaAdam, Shaar HaAvelut, Inyan Aveilut Yeshana) who writes that today it was accepted as a obligation and today there is persecution in at least a segment of Israel, so it is a obligatory because of the words of the Navi. Tur 550 seems to agree.
* Levush 550:1, Magen Avraham 550:1, and Mishna Brurah 550:1 hold that primarily the minor fasts today are obligatory as communal practices when there isn't persecution. It is noteworthy that the Aruch Hashulchan 549:5 writes that it is obligatory today from the words of the Navi. </ref>
===Who Fasts===
# Everybody is obligated to fasts on these public fast days. <ref> Rambam Hilchot Taanit 1:4, Shulchan Aruch 550:1, Chayei Adam 133:6, Yabia Omer 1:33, Mishna Brurah 550:1, Aruch Hashulchan 459:5, Kitzur Shulchan Aruch 121:11. </ref>
# Anyone who isn't fasting for whatever reason should try to eat in private. <ref> Matei Ephraim 602:22, Shaare Ephraim 1:10, Minchas Elazar 3:3, Teshuvot Vihanhagot 2:265, Minhag Yisroel Torah 550:page 31, Nitei Gavriel (Bein Hametzarim) 1:page 64:footnote 22. </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 BeAv]]. <ref> Rama 550:1, Shulchan Aruch 554:5, Pri Megadim Eishel Avraham 550:1, Aruch Hashulchan 550:3, Yechave Daat 1:35. The gemara in Pesachim 54b says that pregnant women and nursing women are required to fast on [[Yom Kippur]] and Tisha B'Av, implying that they are not required to fast on the other fast days. Hagahot Maimoniot Taaniot 5:1 says that this is because the other fasts are optional in nature. Yechave Daat 1:35 says that this begins from the end of the first trimester whether she feels the pain or not, unless she is having pains earlier in which case her exemption would start earlier. Mishna Brurah 550:3 and Aruch Hashulchan 550:3 say that it starts 40 days into pregnancy unless she has an unusual amount of pain. </ref> According to Ashkenazim, this is only true if the pregnant woman is having pain or they are weak, however, according to Sephardim, this is true even if the woman isn't in pain.<ref>Rama 550:1 writes that pregnant or nursing woman are exempt from the three fast days (except [[Tisha BeAv]]) only if they are in a lot of pain. Then he adds even if they're not in a lot of pain they're not obligated to fast but rather that is the minhag unless they are in pain. Mishna Brurah 550:5 writes that if the woman is weak she doesn't have to be strict to fast. Shulchan Aruch 554:5, however, seems to say that pregnant and nursing women are exempt whether or not they are in pain. Yalkut Yosef 550:9-10 rules that in general pregnant and nursing women are exempt from fasting on the three minor fasts besides for [[Tisha BeAv]].</ref>Nonetheless, if the woman isn't fasting she shouldn't eat to enjoyment but rather only what is necessary. <Ref>Shulchan Aruch 554:5, Mishna Brurah 550:5</ref> A pregnant or nursing woman who does not need to fast, does not need to make up the fast on a different day. <ref> Sh"t Yechave Daat 1:35 </ref>
# A nursing woman is exempt from fasting on the fasts except for [[Tisha BeAv]]. 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, Rav Ovadia Yosef concludes that if the woman feels sick she may eat, but if she feels like she can fast, she should try to fast. Or litzion 3:25:7 disagrees and says in that case she would only be exempt within thirty days of giving birth. This is also the ruling of Eishel Avraham Butchatch 550:1 </ref>
# One who is sick, even if there is no danger of dying is exempt from fasting and shouldn't fast. <ref> Mishna Brurah 550:4, Yalkut Yosef Moadim page 531, Sh"t Yechave Daat 1:35, Aruch Hashulchan 550:6, Teshuvot Vihanhagot 4:123. </ref>
# Old, sick people who suffer a lot from fasting are exempt from these fasts, including [[Tisha BeAv]]. <ref> Yalkut Yosef Moadim page 532 </ref>
# One need not train his children to fast, even at the age of 12 for boys or eleven for girls. <ref> Mishna Brurah 550:5 and Beiur Halacha "hakol" Yalkut Yosef Dinei [[Chinuch]] Katan page 239 and Moadim page 530, Eliya Rabbah 550:7, Chanoch Lanaar 21:footnote 9, Halichot Shlomo Moadim 2:page 398:3. Mishna Brurah 550:5 based on Magen Avraham 550:2 and Chayei Adam 133:6 say that when children do not fast they should only eat the amount of food they need but Halichot Shlomo Moadim 2:page 398:footnote 10 says that this is not the custom. </ref> Although many boys have the custom to fast three fasts before they become bar-mitzvah, but this custom has no source. <ref> Halichot Shlomo Moadim 2:page 399:footnote 11. </ref>
# A groom within the seven days of his wedding, the father of a baby boy, a sandak, a mohel must fast on these four fasts unless the fast was postponed because it originally fell out on [[shabbat]], in which case they are all exempt from all these fasts and should eat after mid-day. <ref> Yabia Omer 1:34:11, 5:40. Rav Ovadia Yosef writes in Yabia Omer 27:10 that this is true even of tzom gedalia, even though some rishonim say the tragedy occurred on [[Rosh Hashana]] it is not considered a postponed fast unless it actually fell out on [[Shabbat]]. </ref>
# Anybody who doesn't fast because they are exempt does not need a [[hatarat nedarim]], but if it isn't too hard to do one, then praiseworthy is somebody who does. <ref> Yabia Omer 2:30: 5-8 </ref>

===When does the fast start?===
# Communal fasts which do not start at night only begin at [[Olot HaShachar]]. <ref>Shulchan Aruch 564:1, Yalkut Yosef Moadim page 529, gemara taanit 12a. </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). This is based on the gemara taanit 12a which says that although the fast the fast begins at amud hashachar if one goes to sleep than the fast begins then. The Yerushalmi Taanit 1:4 allows for this stipulation before going to sleep that you intend to eat before amud hashachar. 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 Shulchan Aruch 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 Yabia 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 Brurah 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. Shevet hakehasi 1:180 says that one who didn't know this halachah and ate in the morning without having made the stipulation the night before, may still recite aneinu. </ref>
====Eating Before the Fast====
# Some poskim say that one should avoid eating too much before a fast, as this may make him feel the fasting less. <Ref> Eliya Rabbah 563:1, Kaf Hachayim 549:11 </ref>

===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, Mordechai Taanis 631, Yalkut Yosef Moadim page 529. The Gemara in Taanit 12a says that to be considered a fast a person needs to wait until the sun completes to set. 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 Shulchan Aruch 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.
* The Gemara Pesachim 54b implies that only Tisha B'Av is treated like Yom Kippur and it is forbidden to eat during Ben Hashemashot, however, it would be permitted to eat during the Ben Hashemashot. See the Avnei Nezer OC 429 for a fascinating explanation as to why that conclusion is correct. The Shaar HaTziyun 562:1 writes that even for the minor fast days we wait until the tzet hakochavim because we're concerned about the opinion of Rabbi Yose that Ben Hashemashot only begins after the Ben Hashemashot of Rabbi Yehuda ends. He notes from the Korban Netanel that we can't be lenient both to allow eating during Ben Hashemashot and also to follow the Ben Hashemashot of Rabbi Yehuda. </ref>
# Some poskim allow somebody who ends [[Shabbat]] according to the time of Rabbeinu Tam, to be lenient and end these rabbinic fasts according to the time of the Gra, <ref> Yalkut Yosef 293:4, Shearim Metzuyanim Bihalacha 123:4, Nitei Gavriel Bein Hamitzarim page 57 </ref> while other say he should wait <ref> Yisroel V’hazemanim 1:pages 573-578, Nitei Gavriel bein hamitzarim page 58. </ref>
===Travel===
# Some poskim says that one who travels during a fast, should finish the fast according to his arrival destination, whether this makes it longer or shorter. <ref> Iggerot Moshe 3:96, [http://www.dailyhalacha.com/displayRead.asp?readID=2183 Rabbi Eli Mansour in the names of Rav Moshe and Chacham Ovadia Yosef], Vilechitcha Baderech page 59:1. This applies even if on [[Tisha BeAv]] 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 BeAv]] and that he should continue fasting into the tenth of Av to complete his 24 hours. </ref>
===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, Shaar HaTziyun 550:8, Kaf Hachayim 550:13. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. Aruch Hashulchan 550:3 also says that technically it is permitted to use hot water, but the custom has developed not to except on erev [[shabbat]], but it is still permissible to use hot water. </ref>
## If [[Asara B'Tevet]] 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, Rivevot Ephraim 1:363:1 and 3:368, Sh”t Bear Moshe 3:77, Rav Moshe Feinstein quoted in Moadei Yeshurun page 108. Nitei Gavriel page 34 allows children to swim. </ref> One is permitted to swim the night before a fast. <ref> Rav Moshe Feinstein quoted in Modanei Yeshurun 1:page 108 </ref>
===Brushing one’s Teeth===
# According to Ashkenazim, one shouldn't brush one's teeth on a fast day unless one will be in pain by not brushing, such as someone who brushes daily. Since Tisha B'Av is more severe, one shouldn't brush one's teeth on Tisha B'Av unless not brushing will cause oneself major pain.<ref>Piskei Teshuvot 567:1 and Sh”t Minchat Yitzchak 4:109 hold that brushing teeth has the same status as rinsing one's teeth. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/815334/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Brushing_Teeth_on_a_Fast_Day Rabbi Aryeh Lebowitz] explained that someone who usually brushes and not brushing a whole day will cause one pain is allowed to brush on a minor fast day. Furthermore, based on Rav Schachter's opinion that all toothpaste is kosher since it isn't a food, Rabbi Lebowitz posits that one can certainly make the argument that brushing one's teeth is more lenient than rinsing one's mouth and is permitted on a fast day.</ref> According to Sephardim, those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water but they should bend over while rinsing so as not to swallow the water. <Ref>
* Chazon Ovadyah (Arba Taniyot pg 28) rules that those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water as long as they bend over while rinsing and spit it out afterwards. [http://www.dailyhalacha.com/Display.asp?ClipDate=3/8/2009 Rabbi Mansour on DailyHalacha.com] agrees but adds that one shouldn't even gargle.
* Yalkut Yosef (Moadim pg 534) writes that for all fast days besides [[Tisha BeAv]] one if it will be difficult for one not to brush one is allowed to brush one's teeth as long as one doesn't put a [[Revi'it]] of water in one's mouth at a time and ensures that one doesn't swallow any water.
* Sh”t Minchat Yitzchak 4:109:2 rules that someone who has bad breath on [[Tisha BeAv]] may brush his teeth without water in order to pray with a clean mouth. </ref>
# According to Ashkenazim, only if one is in pain may one rinse one’s mouth and in such a case one should bend one’s head downward so one doesn’t swallow any water. On [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain, and on [[Yom Kippur]] one must be strict. According to Sephardim, for all fasts besides [[Tisha BeAv]] and [[Yom Kippur]], in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water as long as one is careful to spit it out completely. <Ref>
* S”A 567:3 writes that it’s improper to rinse one’s mouth on a fast day. Magen Avraham 567:6 writes that this is only according to the Rama who says not to taste food on any fast day, however, according to S”A who allows tasting on fast days besides for [[Tisha BeAv]] and [[Yom Kippur]] it is only improper if one rinses one’s mouth with more than a [[Reviyit]]. However, Kaf HaChaim 567:13 quotes the Nahar Shalom, Bigdei Yesha, and Maamer Mordechai who differentiate between tasting and rinsing and so Kaf HaChaim concludes that one shouldn’t rinse even with less than a [[Reviyit]]. Yet, Chazon Ovadyah (Arba Taniyot pg 27-8) rules like the Magen Avraham that for Sephardim in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water. Even though regarding brushing one’s teeth (pg 28) he adds that one should bend over according to the stringency of the Chaye Adam, regarding rinsing with less than a [[Revi'it]] it seems that one doesn’t have to bend over and such is the language of the summary (pg 515).
* Chaye Adam 132:20 writes that if one is in great pain one may rinse one’s mouth even on Tish BeAv if one is careful to bend one’s head downward so that one doesn’t come to swallow anything but one may not do so on [[Yom Kippur]]. Kaf Hachaim 567:14 quotes this. Mishna Brurah 567:11 differentiates saying that all fasts days one may rinse one’s mouth if one is in pain and by [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain and on [[Yom Kippur]] one must be strict. Sh”t Minchat Yitzchak 4:109(1) agrees with Mishna Brurah that for most fasts one may rinse if one is in pain and for [[Tisha BeAv]] one may only rinse if one is in great pain. </ref>
# One may swallow saliva that accumulates in one’s mouth. <Ref> Mishna Brurah 567:13 </ref> Some say that if it’s easy one should be strict and spit it out. <Ref> Chaye Adam 132:22, Mateh Efraim 612:7, Moadim UZmanim 1:59 </ref> While others say that the minhag is to be lenient altogether. <Ref> Piskei Teshuvot 567:2, Bet Meir, Ashel Avraham, Aruch HaShulchan 567:4 </ref>
===Prayer===
====Birkat Kohanim====
# A kohen who is not fasting, should not go up for [[birkat kohanim]] during [[mincha]]. <ref> Yalkut Yosef Moadim page 551 </ref>
# If [[mincha]] went past sunset, [[birkat kohanim]] may still be recited within thirteen and a half minutes but not after that. <ref> Yechave Daat 6:40 </ref>
====Tefillin in Mincha====
# Some Sephardim had the minhag to wear [[tefillin]] on fast days at [[Mincha]] so as to complete 100 [[Brachot]], however this minhag isn’t very widespread. <Ref> Sh”t Yechave Daat 2:67. [http://www.dailyhalacha.com/m/halacha.aspx?id=1095 Rabbi Eli Mansour] writes that this is in fact the minhag of the Syrians in Brooklyn. see [http://askrabbimaroof.blogspot.com/2006/10/tefillin-at-minha-on-fast-days.html Rabbi Maroof] for two additional reasons for this custom </ref>
====Avinu Malkenu====
# Many have the custom to recite Avinu Malkeinu on public fast days. One can even say Avinu Malkeinu when davening without a minyan. <ref> Ishei Yisroel 45:45 </ref>
====Recitation of Aneinu====
# 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. Yalkut Yosef Moadim page 536 adds that one recites aneinu at night on tisha b’av. </ref> , and for the ashkenazim only in [[mincha]]. <ref> Mishna Brurah 557:3, Rama 565:3. Mishna Brurah 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>
# One who isn't fasting doesn't recite aneinu. <ref> [[Shevet Halevi]] 5:60:4:page 61, Halichot Shlomo Moadim 2:page 402:footnote 25. </ref> A child who is not fasting still recites aneinu for [[chinuch]] purposes. <ref> Shevet halevi 8:131 </ref>
# The individual inserts this paragraph in the beracha of shomea [[tefilla]], and finishes as usual, and the chazzan during chazarat hashatz says it as a beracha on its own between the [[berachot]] of goel and rofe. <ref> Yalkut Yosef Moadim page 536-537 based on Shulchan Aruch 566:1 </ref>
# If one forgot to recite aneinu, and already said baruch atta Hashem to conclude the beracha of shomea [[tefilla]], he shouldn't say lamdeini chukecha there or insert it right after the beracha, but instead should say it after elokai nitzor and yihyu liratzon and say it without any beracha. <ref> Yabia Omer 1:22, Chayei Adam 24:18, Kitzur Shulchan Aruch 19:14, Aruch Hashulchan 565:3, Kaf Hachayim 119:28 </ref>
# If someone is reciting his silent shmoneh esrei along with the chazzan's chazzarat hashatz, he should say aneinu in shomea [[tefilla]], and not with the chazzan saying it between goel and rofe. <ref> Yalkut Yosef Moadim page 537, Yabia Omer 2:34:6,Beiur Halacha 565:1 </ref>
# For these four fasts, the beracha of aneinu is recited during chazarat hashatz as a beracha on its own as long as there are six or more fasting. <ref> Yalkut Yosef Moadim page 539, Yechave Daat 1:79. He adds that for [[Taanit Esther]] it is preferable to get 10 people fasting but if not, the beracha should still be recited. </ref> These 6 all have to be people who haven't prayed yet. <ref> Yalkut Yosef page 542 </ref>
# If one forgot to say Aneinu in "Shomea Tefila" one should recite it in "Elokai Netzor." <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
# If the shaliach tzibur forgot to say Aneinu in the [[Chazarat Hashatz]] he should recite it in "Shomea Tefila." <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
====Reading the Torah====
# On all rabbinic public fast days, we read Shemot 32:11-14 and 34:1-10, both in the morning and the afternoon, except Tisha B'Av morning. <ref> Shulchan Aruch 566:1, Yalkut Yosef Moadim page 545. </ref>
# According to Ashkenazim, on the fasts other than Tisha B'av the haftara of Isaiah 55:6-56:8 is read during [[mincha]] but not [[shacharit]]. <ref> Rama 566:1. Yalkut Yosef Moadim page 545 as well as Yechave Daat 5:40 say that this is not the custom of the sephardim except on tisha b'av where even sephardim have a haftara for [[shacharit]] and [[mincha]]. </ref> If a sephardi is asked to go up he should try and refuse, unless he has already been called by name, in which case he should go up and say the [[berachot]]. <ref> Yalkut Yosef Moadim page 546 </ref>
# Ashkenazim have a custom is certain verses are read aloud by the congregation. The individual who is called up for that aliyah should not read the verses aloud with the congregation but instead should wait until the reader says them aloud and read along with him. <ref> Mishna Brurah 566:3, Shaare Ephraim 8:107 </ref>
# On a weekday other than a monday and thursday, somebody who is not fasting may not receive an aliya to the torah. <ref> Mishna Brurah 566:19, Aruch Hashulchan 566:11, Rivevot Ephraim 3:338:2. The Halichot Shlomo Moadim 2:13:footnote 10 says if one ate a small amount of food he may still receive an aliya on a fast day. </ref> On a monday or thursday, since there is torah reading anyway, some poskim permit it. <ref> Magen Avraham 566:8 one who is not fasting may receive an aliyah because the torah would have been read even if not for the fast, while the Maamar Mordechai 566:5 disagrees since the content of the Torah reading is for that of a fast day and not for the week's parsha. Mishna Brurah 566:19 says if one was already called up everyone agrees that he may go up. Yalkut Yosef page 549 says that even if you were called up by name, you should explain to them that you are not fasting, and even adds that this applies where you are currently fasting but do not plan on finishing the fast. </ref>
# The torah can be read even if there are only six men fasting. <ref> Sh"t Yechave Daat 1:79 </ref>

==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> Shulchan Aruch 550:2, Yalkut Yosef Moadim page 530, Aruch Hashulchan 550:2. This is unlike the Ramban in Torat HaAdam (Chavel edition, page 244) who says that all of these fast days last from sunset the night before, and all the activities that are forbidden on tisha b'av are forbidden on these as well. The Shla Taanit 43b says the only reason not everybody accepted this is because it is something that is too hard for all of the congregation to hold, but on a personal level each person should make an effort to refrain from this. Mishna Brurah 550:6 and Kaf Hachayim 550:10 quote this as well but notes that one should continue to wear leather shoes so as not to publicize it too much. </ref>
# On the day of a Taanis one should refrain from unnecessarily touching foods, lest one inadvertently eat during the fast. <ref> Piskei Teshuvot 589:1 citing Pri Megadim 612 citing Taz 612:8 </ref>
# One should be careful to control his [[anger]] on a fast day. <ref> Baer Heitiv 568:22, Kaf Hachayim 549:11, Mishna Brurah 558:50. </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 preferably 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. Beer Moshe 8:95 permits leaving a canteen or soda machine open in a camp for those who aren't fasting, and Shevet Hakehati 4:155:1 permits leaving a store open for those not fasting. </ref>
====Medicine====
# Prescribed [[medications]] may be taken, and if one has difficulty swallowing the pills they may use a minimal amount of water, the amount needed to swallow them. <ref> Rav Shlomo Zalman Auerbach quoted in Nishmas Avraham (v. 5, p. 46), Nitei Gavriel page 30 </ref>
# Some poskim permit taking caffeine suppositories during the fast, to avoid caffeine related headaches. <ref> Maharsham (1:123, page 178), Chelkat Yaakov 2:83, Contemporary Halachic Problems (v. 2, p. 26). </ref>
====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 Yabia Omer Y”D 2:5(6), O”C 4:41 and 10:41, Yalkut Yosef (Kitzur S”A 550:26 and [[Tefilla]] 1:89) 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>
====If one ate or drank inadvertently====
# If one ate by mistake on a fast day he should nevertheless continue fasting afterwards. <ref> Shulchan Aruch 568:1. Mishna Brurah 568:1 says this also applies if you ate on purpose. Mishna Brurah 568:3 says that you can even say aneinu during the shemoneh esrei during public fast days. Yabia Omer YD 1:14:8 says you can only recite aneinu if you have eaten less than a [[kezayit]]. </ref>
====Chewing Gum====
# It is prohibited to chew gum on a fast day, unless the gum has no taste whatsoever. <ref> Yalkut Yosef Moadim 535 </ref>
====Smoking====
# It’s permissible to smoke on a fast day except on [[Tisha BeAv]] (disregarding whether it’s permissible to smoke because of the health issue). <Ref> Sh”t Yechave Daat 5:39, Sh”t Yabia Omer 1:33. He adds that if it is extremely urgent, one may be lenient on [[Tisha BeAv]] after mid-day in private. see [[Hygiene_%26_Health#Smoking|Smoking]] </ref>

====Tasting food====
# According to Sephardim, on a fast day besides [[Tisha BeAv]] and [[Yom Kippur]] one may taste food (to see if it’s spiced) up to a [[Revi'it]] as long as one spits it out afterwards. According to Ashkenazim, one may not taste food on any communal fast day except where one needs to taste a food for a Suedat Mitzvah to see if it’s spiced well. <Ref> S”A 567:1 writes that on any fast day one may taste food up to a [[Revi'it]] as long as one spits it all out except for [[Tisha BeAv]] and [[Yom Kippur]] when it’s forbidden. Rama 567:1 writes that the minhag is not to taste any food on any communal fast. Mishna Brurah 567:6 writes that one may only be lenient in a case where one has to taste food that’s being prepared for a Seudat Mitzvah to see if it’s spiced well. However, Rav Ovadyah in Chazon Ovadyah (Arba Taniyot pg 27) rules like S”A. </ref>
# Preferably one should be strict when making sure to have less than a [[Revi'it]] to consider this [[Revi'it]] to include anything one tasted the whole day, however, the strict law is that one only has to make sure to have less than a [[Revi'it]] each time one tastes. <Ref> S”A 567:2 quotes a dispute whether one is allowed to taste up to a [[Revi'it]] and the [[Revi'it]] is a combination of anything one tasted the whole day or that one may taste up to a [[Revi'it]] many times if at each time it is less than a [[Revi'it]] (according to the explanation of Mishna Brurah 567:7 and 9). Kaf HaChaim 567:12 rules that the halacha follows the second opinion but preferably one should be strict for the first opinion as well. Mishna Brurah 567:8 also implies this. </ref>
====Tasting Food on Friday====
# In general, it’s a mitzvah to taste the [[Shabbat]] food before [[Shabbat]] to know if tastes right ([[Preparing_for_Shabbat#Tasting_the_food_in_preparation_of_Shabbat|Tasting food in preparation of Shabbat]]). However, on Friday of [[Shabbat]] Chazon, one shouldn’t taste the food. <Ref>Shemirat [[Shabbat]] KeHilchata 42:61 </ref>

====Making a [[Shehecheyanu]]====
# It’s permitted to make a [[Shehecheyanu]] on a fast day. <Ref> Piskei Teshuvot 550:8 in name of Pri Megadim A”A 551:42 and Kaf HaChaim 550:209 </ref>
====Taking a haircut====
# There’s a dispute whether one may take a haircut on a fast day and it’s preferable not to. <Ref> Rav Chaim Palagi in Ruach Chaim 566:4 is strict. Or Letzion and Piskei Teshuvot 550:8 agree. However, Yalkut Yosef and Tzitz Eliezer 7:49:12 are lenient but still say its preferable not to. </ref>
====Giving [[Tzedaka]]====
# It’s customary to give [[Tzedaka]] at [[Mincha]] on a fast day, the value of the amount of food one would have eaten that day. <Ref> Mishna Brurah 566:12 </ref>
====Doing Teshuva====
# The primary purpose of the Fast days is to inspire a person to do Teshuva and remember his sins and the sins of our fathers which caused the tragedy which is being commemorated to occur. Thus, a person should should make time on a fast day to think about one's actions and do Teshuva. Those people who take walks and do other activities which are a waste of time when they are fasting have missed a major point of the fast. Nonetheless, one may not exempt oneself with only doing Teshuva because fasting on these days is a Mitzvah MeDivrei HaNevim. <Ref>Mishna Brurah 549:1</ref>

==Individual Fast Days==
# Fasting for the purpose of teshuva or receive atonement, is an important mitzvah.<ref>The Gemara Brachot 17a records that Rav Sheshet would pray before Hashem that today when there's no Bet Hamikdash He should accept our fasts as though they were korbanot since by fasting a person loses a slight amount of his flesh and blood in order to attain atonement. Gemara Brachot 6b indicates that fasting is certainly a mitvzah, yet giving charity is a crucial element of the fast day.</ref>
# Nonetheless, a person shouldn't accept upon himself fast unless he is capable of fasting and will not minimize his performance of mitzvot because of it. <ref>Biur Halacha</ref> If a person does fast he shouldn't publicize it to others in order to receive honor.<ref>Shulchan Aruch 565:6</ref>
# If a person wants to fast he must accept it upon himself the day before.<ref>Shulchan Aruch 562:5</ref> The minhag is to accept the fast day at mincha the day before.<ref>Shulchan Aruch 562:6</ref>
# For an individual fast day a person needs to fast until Tzet HaKochavim. <ref>Shulchan Aruch 562:1</ref>

==Related Pages==
* [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]])

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/713315/Rabbi_Zvi_Sobolofsky/The_four_fast_days The Four Fast Days] by Rabbi Zvi Sobolofsky
* [http://www.yutorah.org/lectures/lecture.cfm/714001/Rabbi_Daniel_Z_Feldman/Fasts Fasts] by Rabbi Daniel Feldman
==Sources==
<references/>

[[Category:Fasting]]
[[Category:Holidays]]

Permissible ways to heat up food on Shabbat

2013-07-08T20:08:48Z

Stevenjklein: Added the word "cooked" to the end of the sentence that previously ended "even if the food is fully."

==General guidelines of Hachzara==
===Returning food to an uncovered fire===
# There is a rabbinic prohibition not to return cooked food to a fire on [[Shabbat]] even if the food is fully cooked. Some say that the reason for the prohibition is that it looks like cooking and some that it is because one may come to stoke the coals. <Ref>
* The Mishnah (Shabbat 36b) records Beit Hillel’s opinion that one may not return a pot to a Kirah (type of stove meant to hold two pots) on Shabbat if the Kirah is heated with pressed sesame or wood unless the coals were covered with ashes or removed.
* Rashi Shabbat 36b "lo machzirim" says its "mechzay kimivashel", meaning, that the reason Chazal prohibited placing fully cooked food on the fire on Shabbat is that it looks like one is cooking on Shabbat. Baal HaMoar 16b, Rashba (38b D”H MeKlal) in name of some geonim, Ritva (40b D”H VeAskina), and Ran (17b D”H Bei Rav Ashi) write that the prohibition of Hachzara is a gezerah of Chazal because it looks like cooking when one heats up cold food on [[Shabbat]]. Mishna Brurah 253:55 quotes this Ran.
* Rabbeinu Tam Sefer Hayashar 235 adds that Chazal prohibited it lest a person stoke the coals on Shabbat. Shaar HaTzion 235:37 quotes this opinion of the Rabbeinu Tam.
* The Gemara and Rishonim discuss under what conditions may one return food to the fire. Based on the Rama 253:2, Shemirat Shabbat KeHilchata 1:18 rules that one may return food to a fire on Shabbat only under the following conditions: 1) the food is fully cooked, 2) it’s still somewhat hot (see the footnotes to [[#The opinion of the Ran]] about which foods need to be somewhat hot), 3) it was removed with intent be to returned, 4) one kept his hand on it, and 5) the fire is covered. For the slightly variant conditions according to Sephardim, see Yalkut Yosef 253:9.</ref>
# One may not return food to the oven on [[Shabbat]] even if the food is fully cooked and is very hot since an oven is considered an uncovered flame, Hachzara is forbidden. <Ref>Shemirat Shabbat KeHilchata 1:17 </ref>
# If there’s a metal box insert in the oven, some consider the fire to be a covered one. <Ref> Sh”t Igrot Moshe 4:74:27 permits returning food to an oven on [[Shabbat]] if the oven has a metal insert of 4 sides to serve as a reminder. However, Sh”t Shevet HaLevi 3:48 argues on Igrot Moshe and holds that under all circumstances it’s forbidden to return food to the inside of an oven. </ref>
===Moving pots around on top of a fire===
# It’s permissible to move a pot from a small fire to a larger one, which is properly covered. <Ref>Shemirat Shabbat KeHilchata 1:21 </ref>
# A pot was on the edge of the blech (not above the fire) may be moved to the center of the blech (above the fire) as long as the area where the pot was originally was as hot as 113 degrees and the food was fully cooked. <Ref> Shemirat Shabbat KeHilchata 1:22 </ref>

==Conditions to permit Hachzara==
# Someone who takes food off the fire on [[Shabbat]] may return it under the following conditions:
## the food is fully cooked <ref> S”A 318:4 and Rama 253:2 rule like the Rambam and Tur who hold that unless foods are fully cooked one would violate Bishul Deoritta, against the Rosh ([[Shabbat]] 3:10-11) and Rashba ([[Shabbat]] 18b) who hold that once food is cooked KeMachal Ben Dursai it’s permissible to cook it even until it’s fully cooked food. Therefore, one may not return to the fire any food that’s not fully cooked otherwise there’s a potential Deoritta violation of bishul. Accordingly, Biur Halacha 318:4 D”H Shayach writes that even if one is in doubt whether the food is fully cooked or not one may not return the food to the fire. So brings Shemirat Shabbat KeHilchata 1:18 note 55. </ref>
## the fire must be covered <ref> S”A 253:2 writes that one may return hot food if the fire is Garuf or Katum. Mishna Brurah 253:81 adds that a similar metal try can be used as a cover of the fire to separate the fir from the pot. Similarly, S”A 253:3 writes that if on [[Shabbat]] morning one finds the food in one’s pot burning, one may remove it from the fire, put an empty pot on the fire and then the pot with food in it on top of the empty pot. Mishna Brurah 253:81 comments that it’s permissible to put the pot back on the fire since there’s an empty pot on the fire making it like Garuf or Katum. Kaf HaChaim 253:11, Sh”t Maharshag 2:50, Sh”t Igrot Moshe 1:93, and Shemirat Shabbat KeHilchata 1:18 rule that the fire must be covered in order to do Hachzara (Shemirat Shabbat KeHilchata (1 note 54 quotes Rabbi Shlomo Zalman as saying that one shouldn’t increase the flame when one puts a cover on top of it). Many poskim including Mishna Brurah 318:91, Shemirat Shabbat KeHilchata (chapter 1 note 59) in name of Rav Shlomo Zalman, and Sh”t Igrot Moshe 1:93 rule that one may cover the fire on [[Shabbat]] even if the pot is metal against Chazon Ish 37:11 who forbids putting metal on fire where it’ll become 113 degrees. </ref>
## at the time it was removed from the fire, one intends to put it back <ref> Rama 253:2 in name of the Tur rules that one must have intention to return the food to the fire when one takes it off. Shemirat Shabbat KeHilchata 1:18 agrees. Mishna Brurah 253:56 writes that if one still has the food in one’s hand but didn’t intend to return it to fire, one can be lenient in cases of need. </ref>
## According to Ashkenazim, the pot must remain in one’s hand or in one’s hand while resting on a table or ground, however according to Sephardim, as long as the pot wasn’t placed on the ground, one may return it. <ref> Rama 253:2 writes that one of the conditions of Hachzara is that one keeps the pot in one’s hand. Mishna Brurah 253:55 writes that it’s forbidden to return the pot even if one put it down on a table or bench. The Shemirat Shabbat KeHilchata 1:18 writes that if one keeps one hand on the pot as one rests in on a table one may return the pot to the covered fire. Many achronim including Torat [[Shabbat]] 253:11, Demesk Eliezer 253:11, Sh”t Igrot Moshe 4:74:33, and the 39 Melachos (vol 2 pg 619, by Rabbi Ribiat) rule that as one as one keeps one’s hand on the pot even if the pot was rested on a table or bench one may return the pot. [However, from the Biur Halacha 253:2 D”H Velo it seems not like this.] On the other hand, S”A 253:2 writes that one of the conditions is to make sure not to place the pot on the ground. Magan Avraham 253:20 writes that the S”A argues on the Rama and permits leaving it on a table or bench if one intends to return it to the fire. Thus, Yalkut Yosef ([[Shabbat]] vol 1 pg 103) writes that there’s no requirement to have the food in one's hand. </ref>
## According to Ashkenazim, the food (liquid and solid) should be slightly warm in order to return it to the fire, however some argue that solids don’t need to be warm at all. On the other hand, according to Sephardim, the liquids must still be 113 degrees (and solids can be cold). <ref> S”A 253:2 writes that a condition of Hachzara is that the food is still boiling meaning that it’s 113 degrees. This condition is referring specifically to liquids as the Mishna Brurah 253:54 explains that this condition is dependant one of bishul and not Hachzara. Since S”A 318:4 rules that a liquid may not be heated up once it’s not 113 degrees, so too here a liquid may not be put back on the covered fire unless it’s 113 degrees. However, Rama 253:2 and 318:15 writes that Ashkenazim are lenient to allow returning a fully cooked liquid as long as it’s now slightly warm. So holds Mishna Brurah 253:54 and Shemirat Shabbat KeHilchata 1:18. Regarding solids, the Magan Avraham 253:36 writes that it also must be somewhat warm in order to return it to the fire. However, the Biur Halacha 253:5 D”H Ubilvad argues on the Magan Avraham based on the Buir HaGra. [It seems that Mishna Brurah 253:54, 91 rules like the Gra against the Magan Avraham even though he quotes the Magan Avraham (in 253:68).] The Shemirat Shabbat KeHilchata 1:18 seems to rule like the Magan Avraham, however, it’s unclear what he holds based on the footnote. Yalkut Yosef ([[Shabbat]] vol 1 pg 103) and Menuchat Ahava (3:2, vol 1 pg 50) agree with the Biur Halacha that one may be lenient like the Gra. </ref>
===Clarification of the first requirement===
# One may not return the inset of a crockpot to the base unless it was covered with aluminum foil (or the like) and it's preferable to cover the knob as well. <ref> Shabbos Kitchen (Rabbi Simcha Bunim Cohen, p. 60)</ref>
===Clarification of the forth requirement===
# According to Ashkenazim, in cases of need one may return food if it was placed on a table or bench as long as one had intent to return it a covered fire. <Ref> Buir Halacha 253:2 D”H VeDato writes in cases where one had intent to return the pot to the fire, and left it on the ground, in a case of need there’s room to be lenient. Shemirat Shabbat KeHilchata 1:19, Orchot [[Shabbat]] (vol 1 pg 85) agree. (It seems, however, that the Orchot [[Shabbat]] quotes Biur Halacha even in cases where there’s no need). </ref>
# Some say that marble countertops are considered like a table or bench and if placed down there without intent, one may return it if there’s a need for the food. However, others say that marble countertops are considered like the ground and one shouldn’t return it to the fire unless there’s no other hot food. <Ref> Regarding placing a pot on a marble countertop there’s a dispute in the poskim. Petach Dvir 253:2, Sh”t Yitzchak Yiranen 2:42, and Menuchat Ahava 3:2, 3:8(3) write that anything attached to the ground is considered like the ground. Yalkut Yosef ([[Shabbat]] vol 1 pg 193 note 9) says that one has what to rely on if it was left on marble and not on the ground itself. Orchot [[Shabbat]] 2:46 brings a dispute between Rav Elyashiv, Rav Shlomo Zalman, and Rav Nassim Karlitz who are lenient regarding marble counters while, Rav Wosner is strict on this issue. </ref>
===If some of the conditions are lacking===
# If the pot was placed on a table or chair (and let go) but one had intent to return it to the fire, or one still has it in one’s hand but didn’t have intent to return it to the fire, one may be lenient if the food is needed as long as the other requirements (covered fire, fully cooked, still warm) have not been breached. <Ref> Buir Halacha 253:2 D”H VeDato (and Mishna Brurah 253:56) writes that if necessary (Shat Tzorech) one can rely on the Rishonim who say one doesn’t need intent if it’s still in one’s hand or one doesn’t need it in one’s hands if one has intent. Shemirat Shabbat KeHilchata 1:19 agrees. </ref>
# If one didn’t have intent to return the pot to the fire and the pot was placed on a table or chair (and let go), one shouldn’t be lenient to eat the food unless there’s no other hot food. <Ref>Shemirat Shabbat KeHilchata 1:20 </ref>
# If one didn't have intent to return the pot to the fire or that the pot was placed on a table or chair (and let go), one may return a pot of food to the fire as long as the food is needed and the other four requirements are satisfied. <ref> Shemirat Shabbat KeHilchata 1:19 </ref>

==Returning food to non-typical heating elements==
===Near a fire===
# It’s permissible to place completely cooked cold solid food near a fire to remove the chill or warm it up. According to Ashkenazim, completely cooked slightly warm liquid is the same as cold solid food, while according to Sephardim, only if the liquid is completely cooked and at least the temperature of Yad Soledet Bo to be placed near a fire.<ref> Nonetheless, the Ran 19a writes that one may place a cold fully cooked food near the fire on Shabbat even in an area where it can reach Yod Soldet Bo because it is not considered a normal way of cooking. The Bet Yosef 318:15 limits this leniency to a fully cooked solid food, but a cold liquid may not be heated up near the fire because it is considered Bishul according to many opinions. Thus, S”A 318:15 rules that one may place a cold fully cooked solid or boiling liquid near the fire even in an area where it may become Yad Soldet Bo. Mishna Brurah 318:96 explains that according to S"A the liquid only needs to be Yad Soledet Bo and not actually boiling. (Whether the liquid needs to be completely cooked besides for being Yad Soledet Bo, see [[footnote about Bishul Deoritta]].) Rama 318:15, however, writes that the Ashkenazic minhag is to be lenient regarding reheating cooked liquids as long as it’s slightly warm. Shemirat Shabbat KeHilchata 1:13 and Shabbos Kitchen (pg 43) agree. </ref>
# Cold liquids that are fully cooked may not be placed in an area where if the food was left there it would reach Yad Soldet Bo unless there’s a great need, such as heating milk for a baby, and one’s intent is only to warm it or remove the chill and one actually removes it before it reaches Yad Soldet Bo. <Ref> Shemirat Shabbat KeHilchata 1:13 </ref>
# One may not put uncooked food in area (near the fire) where it could eventually reach 110 degrees even if one intends to remove it from that area before it becomes 110 degrees. However, if it wouldn't reach 110 degrees even if it was left there, then it's permissible. <Ref>39 Melachos (vol 2 pg 563), Shemirat Shabbat KeHilchata 1:13 </ref>
# It’s forbidden to place a piece of bread close enough to the fire that it will toast. <Ref> Shemirat Shabbat KeHilchata 1:62 </ref>
# It’s forbidden to dry wet clothes by placing them near a heater or radiator. <Ref> Shemirat Shabbat KeHilchata 15:9-11 </ref>

===Covered fire (Blech)===
# Many poskim permit covering the fire on [[Shabbat]] with a metal tray if the flame isn’t strong enough to make the tray red-hot. <Ref> Sh”t Zera Emet 3:26 permits one to put a metal tray (with small holes) on a fire on [[Shabbat]] and then do Hachzara based on S”A 318:8 where he brings the dispute whether one can do Hachzara on an empty over the fire and rules like the lenient opinion. Chazon Ish 37:11 argues that actually placing the metal sheet on the fire is the forbidden act of [[Mavir]] based on Rambam ([[Shabbat]] 12:1, 9:6) who says that one who heats metal to mold it violates [[Mavir]]. Even though S”A 253:3 writes that on [[Shabbat]] day one can put a empty pot on a fire (and then return a pot that was on the fire right before), Chazon Ish explains that S”A is talking about a earthenware pot and not metal. However Nishmat Adam 20:1, Kesot HaShulchan (134 pg 42), Sh”t Shevet Halevi 1:91, Sh”t She’ilat Shaul 29, Chazon Ovadyah ([[Shabbat]] 1 pg 55), and Sh”t Tefilah LeMoshe 1:59 (pg 647) argue that in our case the tray won’t become hot as a coal or hot enough to be reshaped and so it should be permitted. Shemirat Shabbat KeHilchata 1:23 and 1:38 permits covering the fire on Shabbat as long as the fire isn’t strong enough to make the tray red-hot. </ref>
'''According to Ashkenazim'''
# It’s forbidden to place a pot of fully cooked food on a blech (a metal tray covering the fire) even if one’s intent is just to remove it’s chill. <Ref> Shemirat Shabbat KeHilchata 1:25, Sh”t Igrot Moshe 1:94, Shabbos Kitchen (pg 44), 39 Melachos (vol 2 pg 564) </ref> However, many permit placing fully cooked food on a blech on the area where it doesn’t reach 113 degrees. <Ref> Shabbos Kitchen pg 44, Igrot Moshe 1:94. However, Az Nidabru 8 forbids even in an area where the blech will not reach Yad Solet Bo. </ref>
# Some say that it’s permissible to put foods on the blech on shabbat which could not be cooked on the blech (such as challah or kugel) as long as one doesn’t put it on the area which is over the fire. <ref> 39 Melachos (vol 2 pg 564) quoting Rav Shlomo Zalman </ref>
# One may move pots from a cooler area to a warmer position on the blech only if the food is fully cooked and the area from which it stood originally was 113 degrees. <Ref>Shemirat Shabbat KeHilchata 1:25 </ref>
'''According to Sephardim'''
# According to Sephardim, it’s permissible to put a solid completely cooked food on top of a blech or hotplate on [[Shabbat]]. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=429 Rabbi Mansour on Dailyhalacha.com], Yalkut Yosef ([[Shabbat]] vol 3 pg 207) </ref> However, it is forbidden to put a cooked liquid on a blech or hotplate on [[Shabbat]] unless one fulfills the conditions of Hachzara, however it is permissible to ask a non-Jew to put a cooked liquid on top of a blech or hotplate on [[Shabbat]]. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=429 Rabbi Mansour on Dailyhalacha.com], Yalkut Yosef ([[Shabbat]] vol 3 pg 207) </ref>
===One pot on top of another===
# One may place cold fully cooked solid food on top of a pot that is on the fire on Shabbat because that is not considered on top of a fire at all. <Ref>
* The Tosefta (Shabbat 3:23) permits placing a pot of food on top of another pot (Kedeirah Al Gabei Kedeirah) on Shabbat in order to preserve the heat of the top pot but not in order to heat it up. The Bet Yosef 258 quotes Rabbeinu Yerucham, who cites the Rosh’s opinion that the requirement that the food be hot is true only regarding foods that weren’t fully cooked or liquids, but a cold fully cooked solid may be placed on top of a pot on Shabbat. Rabbeinu Yerucham then quotes a second opinion that placing cold food on top of a pot is like placing it on a fire which is forbidden. S”A 318:8 rules like the Rosh. Many achronim including Gra 318:7, Eliyah Rabba 318:21, Mishna Brurah 318:60, Shemirat Shabbat KeHilchata 1:36, and Yalkut Yosef ([[Shabbat]] vol 3 pg 207) agree.
* Additionally, Rabbenu Yerucham quotes a dispute whether this leniency applies even if the bottom pot is on the fire, or only if it isn’t on the fire. S”A 318:7 quotes these two opinions without ruling. Magen Avraham 318:24 and Mishna Brurah 318:55 rule like the first opinion. Thus, Shemirat Shabbat KeHilchata 1:42 rules that one may place cold fully cooked solid food on top of another pot of food that is on the fire, even if it will become Yad Soldet Bo. Shabbos Kitchen (p. 41-2) and Orchot Shabbat (p. 99) agree.</ref> According to Sephardim, a fully cooked liquid, which is also at least Yad Soledet Bo is the equivalent of a fully cooked solid food, according to Ashkenazim, a fully cooked liquid which is at least slightly warm, is the equivalent of fully cooked solid food. <ref>Even though S"A 318:7 writes that liquids must be as hot as Yad Soldet Bo, Rama 318:15 argues that even if it’s just slightly warm it’s permissible. Shemirat Shabbat KeHilchata 1:36 agrees. </ref>
# Note that this leniency only applies if the bottom pot is filled with food and not if it is empty. <ref>
* S"A 318:8 rules that one may place fully cooked cold food on top of another pot on the fire. On the other hand, the S”A 253:3 rules that one may return food on top of an old pot only if the food is still hot and wasn’t placed on the ground, implying that placing food on top of another pot isn’t permitted without the conditions of Hachzara. The Pri Megadim E”A 253:33 answers that the leniency spoken about in 318:8 only applies if the bottom pot is filled with food, and not if it is empty. Bei’ur Halacha 253:3 D”H Veyezaher, Chazon Ish 37, Sh”t Az Nidbaru 3:14, and Shabbos Kitchen (Rabbi Simcha Bunim Kohen; pg 42) agree that the bottom pot must be filled with food. See, however, Sh”t Shevet HaLevi 1:91.
* See Shemirat Shabbat KeHilchata (chap 1, note 126) who writes that if the empty pot isn't on top of the fire directly but rather on top of a tray which covered the fire, then one may place fully cooked solid food on top of the empty pot because that's considered like a pot on top of a pot. Piskei Teshuvot 253:25 agrees. Also, Orchot Shabbat (p. 100) writes that some permit placing fully cooked cold food on top of an empty pot on top of an electric hot plate. However, Rav Mordechai Willig in Am Mordechai (p. 30) disagrees because there should be no difference between one blech and two or a flat blech and a crooked blech. </ref>
# If the food isn't fully cooked, one may not place the food on top of another pot which is on the fire <Ref> S”A 318:7-8 quotes a dispute whether one may place a pot with cold solids or hot liquids which are Yad Soldet Bo on top of a pot that’s on the fire and rules leniently. Even though the Taz 318:11 writes that it’s permissible even if it’s not fully cooked (but seems to require that the pot will not be able to cook), Mishna Brurah 318:55 rules that the food must be fully cooked based on many Achronim (Bach, Gra, Tosefet [[Shabbat]], Olat [[Shabbat]], Maamer Mordechai, Pri Megadim) who disagree with the Taz 318:9 on a similar issue. Shemirat Shabbat KeHilchata 1:36 rules like the Mishna Brurah. </ref> unless there's no chance that the pot will reach Yad Soldet Bo if it was left there. <Ref> Buir Halacha 318:6 D”H Ad SheTehe, Shemirat Shabbat KeHilchata 1:36 </ref>
# It’s forbidden to place a pot on top of another pot where the top pot contains food with containing large quantities of congealed fat. However, if there’s only a little congealed fat such that when melted it mixes with the rest of the food it’s permissible. If fat was dissolved it may be eaten. It’s also permitted to dissolve a sauce that is normally eaten in its congealed state such as fish sauce. <Ref> Shemirat Shabbat KeHilchata 1:37 </ref>
===Kedeirah Blech===
# Some say that placing food on a “Kedeirah Blech,” a rectangular box filled with water placed on top of the fire before Shabbat, is the same as placing food on top of a pot on the fire, while others say that it merely like a covered fire, to which one may not return food without fulfilling certain conditions (see the [[#Covered_fire_(Blech)]] section). <Ref> A “Kedeirah Blech” is a covered rectangular metal box containing water that is meant to serve as a “pot” on top of the fire upon which pots can rest. Rav Hershel Schachter (“Hilchos Bishul B’Shabbos”, min 56-9) rules that a “Kedeirah Blech” is like a pot on top of a pot and is permissible. Rav Mordechai Willig (Am Mordechai p. 28), though, argues that since the water inside the “Kedierah Blech” isn’t meant to be consumed, it is not similar to the case of a pot on top of a pot. Rabbi Elyashiv (cited by The 39 Melachos Bishul note #212), Rabbi Belsky (39 Melachos Bishul note #211; on ouradio.org, [http://www.ouradio.org/ouradio/channel/C2055/ “Cooking on Shabbos- A HOT TOPIC”], min 60-68), and Rabbi Dovid Cohen (oukosher.org) agree.
* Shevet HaKehati 4:110 and Az Nidbaru 1:38 say that a pot inside a pot isn’t considered a Kedeirah Al Gabi Kedeirah. Shemirat Shabbat KeHilchata (chap 1, note 118), 39 Melachos (regarding a double boiler), and Piskei Teshuvot 253:25 agree. Note that this is a case of a pot inside of a pot, such as a double boiler, but isn't the same as the Kedeirah Blech.</ref>
===Electric Hotplates===
# Many authorities permit placing food on an electric hotplate which does not have an adjustable temperature setting, even without fulfilling the conditions of Hachzara, since it is not a usual way of cooking. However, others say that it is considered like a covered fire, upon which one may not return food without fulfilling the conditions of Hachzara. <Ref>
* Rav Mordechai Willig (Am Mordecahi p. 48) writes that one may heat up cold fully cooked solid food on an electric hotplate which is not used for cooking and has only one temperature setting. Halachos of Shabbos (p. 313), Shabbos Kitchen (p. 43), and Chazon Ovadyah (p. 78) agree. See Sh”t Igrot Moshe 4:74:35 who rules that if it is impossible cook on a particular electric hotplate, one may heat up already warm food on it if it has only one setting. Shemirat Shabbat KeHilchata 1:30, however, rules that an electric hot plate is a like a covered fire and one may not return food onto it without fulfilling the other conditions of Hachzara. (Rabbi Neuwirth emphasizes this in his approbation of Am Mordechai (p. 7).) Rabbi Belsky (quoted by Halachically Speaking 4:16:3) and Orchot Shabbat (p. 99) agree.
* Chazon Ovadyah ([[Shabbat]] 1 pg 55) holds that since Hachzara is only forbidden as it looks like cooking a plaata (electric hotplate) which isn’t used for cooking should be permitted for Hachzara. Rav Frankel (Kol Torah (Iyar 5723, Sh”t Har Tzvi O”C 136, Toldot Zev ([[Shabbat]] 2 pg 234)) concurs. Sh”t Igrot Moshe (O”C 4:74(35), 1:93) permits Hachzara on a blech if the food is fully cooked because it’s not used to cook and being a blech for [[Shabbat]] it serves as a reminder it’s [[Shabbat]]. Sh”t Yashkil LeAvdi O”C 7:28, Rav Shlomo Zalman Aurbach (Shulchan Shlomo 253:27), Sh”t Tzitz Eliezer 8:26, Chukei Chaim Peretz 8 in name of Rav Sheinberg, Sh”t Me’oneh Lashon 22, Sh”t Tefilah LeMoshe 1:32, and Yitzchak Yiranen (pg 50) concur to permit Hachzara on a plaata. However, Yashiv Moshe (Rabbi Twersky pg 36) in name of Rav Elyashiv and Sh”t Avnei Yishfeh 1:83 are strict because a plaata is sometimes used to cook. See also Sh”t Shemesh UMagen 1:53 and 3:54(3).
* See Halachos of Shabbat (p. 313) who rules that one may place food on a radiator. See also Shemirat Shabbat KeHilchata 1:30, who argues that a radiator is like a covered fire upon which one may not return food to it on Shabbat without fulfilling the other conditions of Hachzara.</ref>
===Crock-pot===
# Some say that one may leave fully cooked food in a crock-pot which is on a timer (set from before [[Shabbat]]) to turn on [[Shabbat]] morning and off [[Shabbat]] afternoon, however, some question this. <ref>[http://www.ou.org/webcast_kosher Rabbi Hershel Schachter] (OU Kosher Webcast, min 13-16) says that even though the Shemirat [[Shabbat]] Kehilchata is lenient there is room to be strict because the Chazon Ish had a doubt about this. </ref>
===Warming Drawers===
# Some permit placing fully cooked solid food in a warming drawer if one turns it on the low setting, which it can't be used for cooking, and the knob to adjust the temperature is covered, while others forbid (see below for details).<ref>
* Rabbi Gedalia Schwartz ([http://www.crcweb.org/Sappirim/Sappirim%206%20(Nov%202007).pdf Sappirim 5768], Issue 6) ruled that one may place food in a warming drawer if they are set to the low setting so that they aren’t used for cooking and the knobs are removed or covered. He notes that this only applies to solid completely cooked food.
* Rabbi Belsky (on ouradio.org, [http://www.ouradio.org/ouradio/channel/C2055/ “Cooking on Shabbos- A HOT TOPIC”], min 6-8) says that essentially it may be permitted to use a warming drawer on Shabbat which looks different than other warming drawers and only reaches temperatures of 175 degrees, but doesn’t conclude that it is actually permissible, because it is too similar to other warming drawers. However, if the warmer drawer is adjustable or it could reach temperatures of 275 degrees it is certainly forbidden.
* Rabbi Muschell ([http://www.star-k.org/kashrus/kk-cooking-ovenshabbos.htm star-k.org]) writes that if the warming drawer reaches above 120 degrees one may not place food in there on Shabbat. Rather he writes that one may leave food in there from before Shabbat on a few conditions. If the temperature is adjustable the knob must be covered. If opening the warming drawer is thermostatically controlled one may only open the drawer once on Shabbat, removing everything at one time. Similarly, on another page, the [http://star-k.org/cons-appl-wolf-warmdrawer.htm Star-K] writes that all food should be placed in the drawer before Shabbat and may not be placed there on Shabbat. The drawer may be opened only once and so one should remove all food at one time. Additionally, the Star-K writes, that one should cover the knobs and the temperature certainly may not be adjusted on Shabbat.</ref>
===The opinion of the Ran===
# Some say that if solid food was on the Blech during Bein HaShemashot and was removed on Shabbat, it may be returned to a covered fire on Shabbat as long as it is fully cooked, while many others reject this leniency. <Ref>
* The Ran (Shabbat 17b) infers from the Yerushalmi that if food was on the fire from before Shabbat and was removed only once Shabbat began, it may be returned without all of the conditions of Hachzara. Bet Yosef 253:2 writes that many Rrishonim, including Tosfot, Rosh, and Rambam, disagree with the Ran. Nonetheless, the Rama 253:2 records the minhag to rely on the Ran but advises one to be strict. Mishna Brurah 253:63 explains that this leniency only removes the conditions of intending to return the food and keeping it in one’s hand; the food would still have to be fully cooked and placed on a covered fire.
* Magen Avraham 253:36 writes that besides for the other conditions of Hachzara it is only permitted to return a solid food to a covered fire if it is not completely cold because otherwise it looks like one is cooking on Shabbat. Bei’ur Halacha 253:5 D”H UBilvad, however, explains that the Gra argues that only liquids need to be warm in order to be returned, but solids may be returned even if they are cold. Shemirat Shabbat KeHilchata 1:20 and Sh”t Igrot Moshe 4:74:31 rule like the Magen Avraham, while Chazon Ovadyah (p. 80) agrees with the Gra. Mishna Brurah 253:67 defends the minhag to some degree. Chazon Ish dissapproves of relying on this leneincy. Rabbi Shimon Eider (Halachos of Shabbos, chap 14, sec F, pg 355) rules that one should not rely on this lenient ruling and writes that the Mishna Brurah's defense wouldn't apply nowadays.
* Rav Soloveitchik (cited by Rabbi Jachter in “Hachzara and Hatmana”, koltorah.org) ruled that one may rely on the Ran. (This ruling of Rav Soloveitchik is also recorded in [http://books.google.com/books?id=XDzlvJ5zsfsC&pg=PA91&lpg=PA91&dq=rewarming+food+on+shabbos+the+rav+soloveitchik&source=bl&ots=zGIQw2Rkng&sig=3aiB2mMukVfevkvDRG94ziTvueY&hl=en&ei=TOuqToa3C6PW0QGO4uyEDw&sa=X&oi=book_result&ct=result&resnum=4&sqi=2&ved=0CDQQ6AEwAw#v=onepage&q&f=false Halakhic positions of Rabbi Joseph B. Soloveitchik], (Rabbi Zeigler, vol 4, pg 90-1) and by [http://www.tzemachdovid.org/thepracticaltorah/vayakhel.shtml Rabbi Michael Taubes].) This is also relying on the Gra’s opinion that only liquids need to be warm. Rav Mordechai Willig (Am Mordechai p. 47), however, rules that initially one should not rely on this lenient ruling. Rav Hershel Schachter (“Hilchos Bishul B’Shabbos”, min 52-5), Shemirat Shabbat KeHilchata 1:23, 39 Melachos (Bishul #203), and Halachos of Shabbos (p. 355) agree.
* [http://www.yutorah.org/lectures/lecture.cfm/761944/Rabbi_Dovid_Miller/Shabbat_42_-_Bishul_11_-_hachzara_on_blechs_and_plattas Rabbi Dovid Miller] in explaining the topic emphasizes that Rav Soloveitchik only permitted reheating fully cooked solid food but not liquids or soup. </ref>
==Questions==
* May one return cold fully cooked food to a blech on Shabbos? See the [[#Covered fire (Blech)]] section above.
* May one return cold fully cooked food to an electric hotplate on Shabbos? See the [[#Electric Hotplates]] section above.
* May one return cold fully cooked food to an Kedierah Blech on Shabbos? See the [[#Kedierah Blech]] section above.
==Sources==
<references/>