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5

The Vilna Gaon (OC 470, s.v. v'ein) explains the opinion that exempts women from fasting as due to the fact that women lack k'dushas b'choros (the sanctified status of firstborns). A male with an older sister also lacks k'dushas b'chor since he is not a firstborn, so the opinion that exempts the older sister would certainly exempt the brother. In fact, a ...


4

The Maharsha (Rosh HaShana 18b, s.v. U'mee harago)1, on the premise that Gedalya was in fact righteous, addresses the remaining question of why, if HaShem considers the death of a righteous person to be as calamitous as the burning of the Temple, we only have a fast day to commemorate Gedalya's death and not the death of other righteous people. The ...


4

The firstborn, if a son, fasts. If the firstborn is a girl, then the first son is not the first born for the sake of this fast. http://sephardicjudaism.blogspot.com/2007/03/passover-first-born-if-son-fasts-on.html


4

You can listen to him discuss it here at 56:12. He says it isn't rau'i l'achilat adam (fit for human consumption) so it isn't considered eating. He quotes some opinions that it is a problem of washing the inside of the mouth on Yom Kippur, but he doesn't seem so impressed by the idea.


3

The Maharal in his commentary to Megillas Esther says that Esther only fasted for 70 hours (as opposed to 3 full days, 72 hours), and she actually broke her fast before going to Achashverosh to prepare herself for meeting the king. This is hinted in the verse "גַּם-אֲנִי וְנַעֲרֹתַי, אָצוּם כֵּן; וּבְכֵן אָבוֹא אֶל-הַמֶּלֶךְ" (Esther 4:17) "we will fast כן ...


3

The statement is made in what appears to be an addendum to the 6th letter printed at the end of Ateres Tzvi (the Zitishover's commentary on the Zohar). He makes two similar statements equating drinking on Purim to fasting for 6 days. He does not source the idea but compares it to the fasting of Mar b'rei d'Ravina (of which I am unfamiliar).


3

Bnei Yissaschar - Adar 7:9 mentions it in the name of Medrash Eliyahu - Section beginning Yalkut in the name of Rabbi Chaim Vital. This is also mentioned in the Shlah Hakodosh - Derush L'Parshas Zachor. אסתר גזרה תענית תקנה חטא אכילה. וגם בסעודה שעשתה החרידה לישראל וגרמה לתשובה תקנה חטא סעודת אחשורוש. וענין אכילה ועבודה זרה ענין נחש וסמאל, אכילה ...


2

R. Tzvi Reisman has a long, in-depth discussion on this topic here, and the following are some of the main points which answer the question. 1) The obligation of this fast is unlike other fasts, in that it is only mentioned in a Baraissa of Mesechta Soferim, and not the gemara. Thus the obligation to fast started only as a minhag and so it is treated ...


2

This site says there is no source for the Taanis Dibbur but that it is mentioned by the Mishnah Berurah 571 (1) MB [2] where the Mishnah Berurah says that he saw written in a book that when someone wants to offer a voluntary fast it's better if he accepts a Taanis Dibbur rather than holding himself back from food since he will have no bodily harm from it ...


2

Tzom is the word used most often in Biblical Hebrew to mean "fast" (such as in Isaiah in Esther); the word Taanis doesn't appear until the Book of Ezra, which was later (about two hundred years after Isaiah). Hence, Tzom Gedalya is called Tzom because it is mentioned in Tanakh (Zechariah 8:19), while Taanis Esther uses the more modern term Taanis because it ...


2

The animals may have been involved in sin such as gilui arayot and avodah zara so although they must have been induced in doing sin, and were probabaly surrounded by sin, they too were made to repent. Their owners who helped commit the sins repented and made their animals fast too. BTW: It is interesting that Hashem argues with Yona about having pity on ...


2

The Kitzur Shulchan Aruch in 221:1 says that those who always fast on a Yahrzeit have the Din of one who made a Neder to fast. Such a person does not need to accept the fast the day before, the same way those who fast at other known times - e.g. Selichot or Erev Rosh Hashana - don't have to, as is implied in Siman 127:3.


1

Assuming there's a good chance that you would have to break your fast, I would be tempted to allow you to eat before nightfall - and then have you fast until Rabbeinu Tam so that - at least according to one opinion - you have fasted the entire fast. However, were I to be a Rabbi, I would be hesitant to actually pasken this way; I wouldn't want people to do ...


1

I would think one may not fast on Tu B'Av, but all I have to go on is this OU article that says a bride and groom don't fast if they get married on the 15th of Av. Nowadays, on the Fifteenth of Av, we observe a partial holiday; we don't say "Tachanun," a daily plea for Divine mercy, on the day itself, nor even in the Afternoon Service of the day ...


1

If s'lichos and tachanunim are the same thing, as I believe they are, this question is synonymous with "why don't we say tachanun on Tish'a B'Av?" The answer to that, linked here from here is No “Tachanun” and no “Avinu Malkeinu,” both typically said on Fast Days, but not on Tisha B’Av, because, although it is the saddest day, and the most severe of the ...



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