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The Talmud (Pesachim 54b) states that only for Tisha bAv must we be stringent for Bein Hashemashot. There is an opinion in Rishonim that only regarding the Bein Hashemashot at the beginning of the day is Tisha bAv unique, but all fasts require being stringent at the end because we have to wait until it is certainly night to uproot the current status ...


6

A person who eats on Yom Kipour does not make kiddush and have two challah rolls, plus meat and fish just as any other yom tov. The reason being that they should be eating as little as possible - just enough to keep alive & healthy. However, they do say יַעֲלֶה וְיָבֹא if they ate enough bread - as well as רְצֵה if it's also Shabbat. Enough bread: 27 ...


6

There are a variety of things that people do on Tisha B'Av. Many people spend most of the morning reading and discussing the Kinnos. It is also permitted and widespread to learn certain bits of Torah that are relevant to Tisha B'Av. These include Eicha, Iyov, the story of the destruction of the Temple which is related in Gittin 56b-58a and Sanhedrin 104, the ...


6

Qitzur Shulhhan Arukh (Yalqut Yosef) clearly states in Orahh Hayim 550:23 - מותר לעשן בימי תעניות צבור, זולת בתשעה באב שראוי להמנע מעישון סיגריות, ובפרט בפרהסיא, כדי שלא יסיח דעתו מאבילות היום. ובעת הצורך מותר לעשן גם בתשעה באב כשעושה כן בצינעא, ובפרט לאחר חצות היום. ובשאר צומות, אף הנוהגים לעשן ביום טוב על ידי הדלקה מאש לאש, דחשיב אצלם לענין זה כאוכל ...


5

In Shulchan Aruch Orach Chaim 566:5, the Mechaber writes that one who is not fasting is not allowed to be a Shalicah Tzibbur. The Mishnah Berurah (Seif Katan 18) writes that if one were to find himself davening for the amud, he should say עננו in Shma Koleinu and say "ביום צום התענית הזה". If there is no one else to daven for the amud, it is better that one ...


5

Sh'miras Shabas K'hilchasah 28:77 (my own translation): When the ninth of Av comes out on Sunday, it's permissible to eat and drink more than usual at the third meal on Shabas, even if his intent is to ease the fast, but he should not say that he's eating for that purpose.


4

The first record of Yom Kippur Kattan is in the Pri Chadash (Rabbi Chizkiya De-Saluha) to Orach Chaim 417. He attributes it as a custom from the Kabbalist known as the Ramak (Rabbi Moshe Cordovero - the generation before the Arizal). The original custom is primarily about fasting, with some additions of Slichos, etc. which developed. Today, due to the ...


4

Tshuvos Vhanhogos 2:506 in the name of Seridai Aish 2:108 says that there are some when converting that fast on the day of immersion. However Tshuvos Vhanhogos says that a convert should only fast up until the immersion, as after that it is a Yom Tov for him and it is inappropriate to fast then. The reason is that similar to a groom who fasts on the day of ...


4

The following does not answer the historical aspect of the question directly, but it provides background suggesting that (1.) the circumstances during the diaspora seem to have frequently (if not usually) qualified as "times of oppression", not only during the most acute tragedies of Jewish history, and (2.) the fasts under those circumstances would not have ...


4

The question of Kiddush on Yom Kippur is discussed first in the Gemara Eiruvin The Shibolei Haleket (312) writes that because one does not normally eat on Yom Kippur, the Sages never required mention of the holiday in kiddush or even bentching. In fact, making Kiddush would be improper because one might see kiddush being made and think that it should be ...


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 ...


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

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

Many communities offer various shiurim and / or films during the afternoon. I don't know if this is available where you live, but in mine, shuls "compete" with each other. During approx. the last decade, The Chofetz Chaim Heritage Foundation has presented 2 excelent videos on Tish'a B'av. Many shuls present one or both of them, and they are always ...


3

The Mishna Berura (555:8) rules one should not smoke on any of the 4 [Temple-related (?)] fasts unless one is extremely addicted whereby he can be lenient in private. This leniency was not given to Tisha bAv night or morning.


2

O Ch 553 (2) Rema near the end says After Chatzos on Erev Tisha B'Av, the Minhag is to learn only things that may be learned on Tisha B'Av. The source for what can be learnt on 9th Av is mentioned in this question. It is O Ch 554 (1-4). There seems to be no special leniences for 8th Av afternoon. My Rav said (and I saw it here) that Certainly ...


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

R Yitzchak Abadi writes (Or Yitzchak 65) that indeed one should not say כי אתה...צרה וצוקה when reciting Aneinu in the fourth to last Bracha of Shmoneh Esrei. If one did accidentally say it he writes that one should not continue with כי אתה שומע...‏ from the end of the regular text, but amend it to ואתה שומע...‏ and not say כי twice.


2

Sefer Segulas Yisrael 80:3 is the source you are looking for.


2

As a general idea the Mishna Brurah writes that the idea of fasts is to bring one to do tshuva not to just fast and go on like a regular day,it is like taking the tafel instead of the ikar. If a mother needs to nurse then she should eat what she needs. If one is allowed to eat it means just that but to eat fancy things or sweets that are not necessary does ...


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 Mishna in Taanis 2:1-2 deduces that the main point of the fast is not abstaining from eating, but rather repenting and praying for repentance. סדר תענייות כיצד: מוציאין את התיבה לרחובה של עיר; ונותנין אפר מקלה על גבי התיבה, ובראש הנשיא, ובראש אב בית דין, וכל אחד ואחד נוטל ונותן בראשו. והזקן שבהם אומר לפניהם דברי כיבושים--אחינו, לא נאמר באנשי ...


1

The Ben Ish Chai in Rav Pealim (chelek alef question 29) cites the masat binyamin among others as indicating that you would have to fast on 17 Tammuz because anyway a person is obligated to fast a second time for having violated oneg shabbos by fasting on shabbos - even though he is permitted to fast for a tanit halom. See Orah Hayim 288


1

Aruch Hashulchan 97:3 says he should wipe it on a garment (where it won't be visible outwardly) or collect it in his hand and toss it to the floor behind him.



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