Laws of a Public Fast - Rabbi Pinchas Kadish shlita

00:02 Speaker 1 You’re listening to “Lema’an Yishme’u,” a podcast from Machon Halacha Chabad.

00:09 Speaker 2 Hello to all our viewers. The laws of public fasts. After the destruction of the First Beis Hamikdash, the prophets established fasts to commemorate the events surrounding its destruction. They established 10 Teves, when the siege of Jerusalem began; the fast in the month of Tammuz, 17 Tammuz, because several things happened on that day, particularly the breaching of the city walls; and then, during the Three Weeks, 9 Menachem Av, when the Romans broke in and burned the Beis Hamikdash. They also established 3 Tishrei, when Gedaliah ben Achikam, the last leader of the Jewish people in Jerusalem, was killed. For seventy years, throughout the Babylonian exile, the Jewish people observed these fasts. After the Second Beis Hamikdash was built, the question arose whether they should continue fasting on these days. In his prophecy, Zechariah says: “Thus says Hashem of Hosts: The fast of the fourth month, the fast of the fifth, the fast of the seventh, and the fast of the tenth shall be for the House of Judah days of joy and gladness and festive occasions; therefore love truth and peace.” So throughout the time the Second Beis Hamikdash stood, these were festive days for the Jewish people, and they did not fast on them at all. After the destruction of the Second Beis Hamikdash, however, the fasts were reinstated, and people continued to observe them. Moreover, although at first it depended on the Jewish people—if they wished, they fasted, and if they did not wish, they did not fast, as the Gemara says—the fasts now became obligatory for the entire Jewish people. Originally, the fasts ran from sunset until nightfall, like the fasts we know on Yom Kippur and Tisha B’Av. After the destruction of the Second Beis Hamikdash, however, the Sages eased the requirements somewhat for the Jewish people: the fasts would last only from dawn until nightfall, and washing, applying oils, and wearing shoes were also permitted,

02:33 Speaker 2 as we will explain later. The fast begins at dawn. In other words, throughout the night before the fast, one may eat and drink until dawn, provided one is awake. But if someone goes to sleep and wants to get up before dawn to eat or drink before the fast, he must make a stipulation before going to sleep. He says to himself, “I stipulate that when I get up, I will eat before dawn.” Then, when he wakes up—assuming it is after midnight—he should say the morning blessings and may sit down to a meal or eat whatever he wishes before the fast. As for drinking, someone who wants to wake up to drink does not need to make a special stipulation. He may wake up before dawn and drink as much as he needs. The fast begins at dawn. There are several approaches and opinions about when dawn occurs: whether it is seventy-two minutes or 120 minutes before sunrise, and there is also the time for dawn according to the Alter Rebbe. If someone wakes up between these times, he may rely on the lenient opinion and eat or drink until the later time for dawn, even though the earlier time has already passed. Someone who has a flight during the fast and leaves Israel for a northern or western country may find that the fast becomes longer or shorter for him. The rule is that he must observe the fast according to the time in the place where he is. In other words, if he flies from Israel toward the east

04:40 Speaker 2 of the world, such as the Far East, or to northern countries or other places where the fast is already nearing its end, he follows the time of the place where he is. Of course, during the flight he continues fasting, because it is still the time of the fast. On the other hand, if he flies several hours backward in time—to western countries such as the United States or Canada, or to Western Europe—he continues fasting according to the time of the place where he arrives. Of course, if fasting presents a particular difficulty for him, he should consult a rabbi qualified to rule on the matter. As we said, the fast lasts from dawn until nightfall. At nightfall, one davens Maariv and then breaks the fast. If someone will be davening Maariv later in the evening, an hour or two after nightfall, or is at work and has no minyan for Maariv, he is not required to daven before breaking his fast. He may break his fast first and daven afterward. Of course, he should set himself a reminder to daven Maariv so that he can eat or drink when the fast ends. On the morning of a fast, one may not taste anything. This includes brushing one’s teeth: although someone may be used to brushing his teeth when he wakes up, it is forbidden on a fast day, as stated in halacha and as the Rebbe mentions in Hayom Yom for 22 Menachem Av. On the other hand, someone who is particularly sensitive, has bad breath, or, for example, needs to meet with a number of people should preferably consult a rabbi qualified to rule on the matter. But if he needs to brush his teeth, particularly after dental treatment or a surgical procedure,

06:48 Speaker 2 he may brush them, provided he tilts his head downward so that not a drop enters his mouth. This applies not only to brushing one’s teeth but also to rinsing one’s mouth with mouthwash or other substances: one may do so only as needed, as mentioned above. And, of course, it is advisable to consult a rabbi qualified to rule on the matter. As for washing, wearing shoes, and applying oils: as we mentioned, after the destruction of the Second Beis Hamikdash, washing was permitted on these fasts. One may therefore bathe or immerse in a mikveh on the morning of the fast. One may even shower in hot water. The exceptions are Tisha B’Av, when this is forbidden because of the severity of the day, and Yom Kippur, which is a fast mandated by the Torah. Wearing leather shoes is also permitted, as is applying creams or oils. A woman may put on makeup that day. One may also use deodorant if needed. All these things are permitted on these fasts, but eating and drinking are entirely forbidden. Suppose someone wakes up in the morning, or at any point during the fast, forgets that it is a fast day, takes a glass of water or a cookie or cake, and begins saying the blessing but has not yet tasted it. If he remembers in the middle of the blessing, he can stop and say, “Blessed be the name of His glorious kingdom forever and ever.” If, on the other hand, he completed the blessing and took a sip or ate a piece of cake, but consumed less than a kezayis—thirty grams—he is still considered to be fasting and should stop immediately. He may continue the fast as usual. On the other hand, if

08:52 Speaker 2 If he ate more than thirty grams or drank more than a revi’is of water, he continues fasting even in that case. But he can no longer say Aneinu in the Shacharis or Minchah prayers. Likewise, if he is supposed to be called up to the Torah, he cannot be called up, because he has broken the fast. Although he continues fasting, he is considered to have broken it. As for opening stores, is it permitted to open them? This includes not only other businesses but also food stores—grocery stores, supermarkets, and places selling falafel, shawarma, and all the fast food we have today in the markets and streets. The ruling is that, since many people are permitted to eat, as we will explain later—because they are ill or exempt from the fast—the Sages permitted the stores to open. Still, someone who opens a store should put up a note or sign saying that today is a fast day, to remind people. Who is obligated to fast, and who is exempt? Every male over bar mitzvah age and every girl over bas mitzvah age is obligated to observe public fasts. On the other hand, some people are exempt, as the Sages defined. An elderly person or someone who is ill—and “ill” does not necessarily mean someone hospitalized. It also includes someone considered ill who takes medication regularly, for whom fasting is difficult and who cannot fast because of doctors’ instructions. Such a person is exempt and is not required to fast even for a few minutes. Even if he feels he could endure the fast for an hour or two, he is not required

11:02 Speaker 2 to fast, and should eat and drink to strengthen his body. By contrast, if someone takes daily medication but is not considered ill—he is healthy and can fast, as his doctors have told him—he may take his medication on the fast day. Of course, it is preferable to take it without water. But if he has difficulty swallowing a pill, he may drink a little water to swallow the pills he needs to take, and then continue fasting as usual. A pregnant woman: pregnancy here means from the time the pregnancy is evident, as the Gemara says—that is, from the second month, when she knows she is pregnant. Since she is weak, she is not required to fast. She is exempt and does not have to fast for even a few hours; from the outset, she need not fast. Likewise, a woman in her ninth month, nearing childbirth: although the fast itself does not interfere with the pregnancy, there is a serious concern about what could happen during childbirth if she fasts. So in the ninth month she certainly does not fast, not even for a few hours. Childbirth could occur during the fast, and she does not fast at all. The same applies under the general ruling for a pregnant woman. A nursing woman: a woman who has given birth and is actively nursing her baby, meaning the baby’s food comes exclusively from the mother. The baby is not given formula or anything else; its nourishment comes only from its mother. She, too, is not required to fast

13:18 Speaker 2 and is exempt as usual. Beyond that, even a woman within twenty-four months of giving birth—two years—who is not nursing her baby is exempt if she feels weak. Her baby may be fed formula, or the child may already be older, weaned, and eating other foods; she is still exempt from fasting if she feels weak. Boys below bar mitzvah age and girls below bas mitzvah age are not required to fast, not even for a few hours. More than that, there is no need to make children go without food for an hour or two. They may eat as usual during the fast, since they are not obligated to fast. The Magen Avraham, at the beginning of section 550, writes that they should nevertheless not be given sweets or other treats, so they will feel the mourning of the day. But if a child asks for a particular treat or a candy, then, as we said, there is no reason to make the child go without it; it may be given to them. Of course, we should not offer children snacks or other sweets in the first place. As for the meals eaten by people exempt from fasting, they may eat meat or chicken, except on Tisha B’Av. On fasts in Tammuz and on the other fast days, they may eat meat or chicken to strengthen their bodies; there is no prohibition against eating them during the fast. Someone who began fasting and, during the fast, feels unwell or weak or develops a headache should ask a rabbi who rules on halachah how he may break the fast. Sometimes the problem is dehydration, and half a

15:31 Speaker 2 glass of water may help. After drinking half a glass, he may feel better and be able to continue fasting. On the other hand, some people have severe pain or severe headaches that even an Acamol tablet will not relieve, and they must break the fast. After consulting a rabbi who rules on halachah, they may drink or eat and break the fast, even while it is still in progress, so that they do not reach a state of possible danger. Likewise, a woman caring for children, or one who works in a kindergarten or as an assistant, who feels too unwell or weak to continue fasting may break the fast and drink, so she can regain her strength and, G-d forbid, not reach a state of danger. The same applies to boys who have reached bar mitzvah and have begun getting used to fasting but still find it difficult. If it becomes unbearable, as we said earlier, and half a glass of water or even an Acamol tablet will not help, there is no need to be stringent and have them lie down in a room to get through the fast. In such a situation, after consulting a rabbi who rules on halachah, they may break the fast and drink or eat to strengthen their bodies. Of course, those who are exempt are not considered to be fasting, so they cannot say Aneinu or be called up to the Torah if they were due to receive an aliyah that day. A bride and groom whose sheva brachos fall during a fast—for example, on 10 Teves, or if they married before 17 Tammuz or before 3 Tishrei—are also obligated to fast. That is, although they are considered a bride and groom, like a king

17:45 Speaker 2 And a queen, but when it comes to fasting, they do not separate themselves from the community; they too must join all of the Jewish people in fasting. The order of prayers and Torah reading on public fast days: The Sages instituted a special blessing, Aneinu, on a public fast day, between the blessings of Goel Yisroel and Refa’einu. This blessing is for the prayer leader. An individual says it silently in only one of the prayers. The Sages differed as to where individuals should say it in the prayer, but in practice, our custom is to say it silently only at Minchah. The prayer leader, by contrast, says Aneinu at Shacharis as well. As we said, the blessing of Aneinu is said between Goel Yisroel and Refa’einu. That is where the prayer leader says the blessing during the repetition of the Amidah in the morning, and he may say it even if only three people are fasting. If he forgot Aneinu and continued with the repetition, then when he reaches the blessing of Shema Koleinu, before concluding that blessing, he says Aneinu and then concludes, “Blessed are You, Hashem, Who hears prayer.” If he does not remember until nearly the end of the Amidah, he can say it as a separate blessing at the conclusion of Sim Shalom. After the Amidah, we say Tachanun. If there is no groom, participant in a bris, or anyone else whose presence exempts the congregation from saying Tachanun, it is said as on any other day. After Nefilas Apayim, we say Selichos as printed in the siddurim. On Mondays and Thursdays, when there are additions for those days, we say the Selichos afterward: we say Shomer Yisroel and then add the Selichos as printed, in their entirety. An individual praying alone also says the Selichos at the same points.

20:14 Speaker 2 In the Selichos themselves, however, an individual cannot recite the Thirteen Attributes of Mercy. He skips them and continues with the rest of the Selichos as printed in the siddur. After Selichos, the ark is opened and the long Avinu Malkeinu is said. Someone praying alone also says the long Avinu Malkeinu. He does not need to go to the ark and open it; even if he is praying in a shul, he can say it while the ark is closed. After Avinu Malkeinu, we proceed to the Torah reading. A Torah scroll is taken out, and the passage of Vayechal Moshe is read. Three people are called up. At several verses, the reader pauses and the congregation recites the verse; then the Torah reader repeats it in a special tune, the tune of the Days of Awe. After the Torah reading at Shacharis, there is no haftarah. The scroll is rolled up, and after Uva Letzion, the Torah scroll is returned to the ark. When not everyone in the congregation is fasting—that is, not all ten people in the shul are fasting, because some are exempt—the halachic sources record differing opinions as to whether six or seven fasting people suffice to take out a Torah scroll. The Tzemach Tzedek, however, rules in his responsa that even three fasting people in the congregation are enough to take out a Torah scroll and read Vayechal Moshe. Of course, it is preferable to call those who are fasting up to the Torah. If a kohen is present who is not fasting, it is preferable for him to leave so that others can be called up instead. But if that is not possible, a kohen or Levi who is not fasting—or, for example, someone who has an obligation to receive an aliyah that day, such as a person observing a yahrzeit or a mourner within twelve months, who wishes to be called up—may also be called up to the Torah.

22:36 Speaker 2 At Minchah, after Ashrei Yoshvei Veisecha, we say Half Kaddish and then take out the Torah scroll. We read Vayechal Moshe, as we did in the morning, and three people are called up. The third person called up is the maftir, who reads the haftarah of Dirshu Hashem Be’himatzo. Our custom is to read a haftarah at Minchah, so the third person is the maftir. After the Torah reading, once the scroll has been lifted and rolled, the third person reads the haftarah of Dirshu Hashem Be’himatzo. The congregation reads the haftarah quietly along with him. After the haftarah, he recites the three blessings through Magen David, and then the Torah scroll is returned to the ark. In the silent Amidah, the congregation says Aneinu in Shema Koleinu, before the words “For You hear the prayer of every mouth.” If an individual forgot to say Aneinu, he can say it after Elokai Netzor, before the second Yehi Ratzon, without its concluding blessing—just Aneinu itself. But someone who has finished the Amidah and forgot to say Aneinu does not need to repeat the prayer to say it, nor does he need to pray an additional, voluntary Amidah. As he did in the morning, the prayer leader says Aneinu at Minchah between Goel Yisroel and Refa’einu, concluding, “Blessed are You, Hashem, Who answers His people Israel in a time of distress.” Of course, if he forgot and remembered later in the prayer, then, as we mentioned regarding Shacharis, he can say it in Shema Koleinu, as the congregation did in the silent prayer. If he does not remember until Sim Shalom, he says Aneinu there and concludes with the blessing, “Who answers His people Israel in a time of distress.” Before Minchah, it is customary to give agra d’ta’anisa—the amount of tzedakah we would have spent on the meals we would have eaten that day. Some people spend fifteen shekels on a meal, others twenty.

25:10 Speaker 2 In principle, the amount is the cost of an ordinary serving of food sold in a shop—a falafel or shawarma serving, fifteen, twenty, or thirty shekels, each person according to his generosity. This is for each person who fasted. In other words, if members of my household did not fast, I am not obligated to give on their behalf, only on behalf of those who fasted. The father of the family can even give only for himself if the rest of the household did not fast. The agra d’ta’anisa money can be given to any institution or any charitable cause, and one can give even more, as generously as one wishes, especially on a fast day, when we increase in giving tzedakah. After Minchah, the Rebbe introduced the practice of saying words of inspiration and self-examination. On fast days, the Rebbe would deliver a sicha to the congregation. It is fitting to do the same in shuls: while waiting between Minchah and Maariv until nightfall, one should share a Torah teaching, particularly on themes connected with the fast itself, the spiritual strengthening and growth that come from fasting, and, of course, the positive aspects of the fast. The Rebbe explains these in the Dvar Malchus sicha for 10 Teves, and at other times of the year regarding the fast of 17 Tammuz and the other fasts. This helps show the positive aspects and benefits of the fast, rather than only the fasting and suffering that are apparent to us. May we all merit the fulfillment of Zechariah’s prophecy: “Thus says Hashem of Hosts: The fast of the fourth month, the fast of the fifth, the fast of the seventh, and the fast of the tenth will become for the House of Judah occasions of joy and gladness and happy festivals; therefore love truth and peace,” with the building of the third Beis Hamikdash and the revelation of our King Moshiach, speedily in our days. Amen.