According to this article, most Poskim do allow one to brush one's teeth on the three minor fasts, especially if they are going to be in some level of discomfort.
..While the Kaf Hachaim (OC 567:13) forbids rinsing even with less than a revi’is, most poskim are more lenient, especially when one is uncomfortable. Thus, the Rema (Darchei Moshe OC 567:2), ...
The Rama rules in OC 558 that the prohibitions on wine and meat remain in force for only the night of 11 Av. The Mishna Berura (sk 4) notes that this is meant to be specific, and the other prohibitions do not apply immediately following the fast.
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 (chazaka)...
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.
Note 10 in Rav Eliezer Melamed's article on the "lighter fasts" states as follows:
וכיום ההוראה הרווחת לנשים אשכנזיות שלא לצום. ועיין בפסקי תשובות תקנ,
א, שהביא דעות מופלגות להיתר, שכל הנשים הראויות לילד פטורות מהצום, כדי
שיהיה להן כוח לילד. ויש אמרו שתפדה את הצום בצדקה. ע"כ. ואין נוהגים
להורות כמותם, אבל במקום ספק אפשר לצרף את דבריהם להיתר.
These fasts are counting from Nisan as the first month (the Jewish religious calendar).
The fast of the 4th month is 17 Tammuz.
The fast of the 5th month is 9 Av.
Here, the fast of the 7th month is Tzom Gedalia (usually observed on 3 Tishrei) although Yom Kippur also falls in the 7th month.
The fast of the 10th month is 10 Tevet.
These fasts commemorate ...
Fast days are not optional. The "minor" means that they start at daybreak rather than the night before (as do tish'a b'av and yom kippur). Note the rules quoted below for when one may skip the fast (because of illness).
Yom Kippur is required by the Torah and Ta'anis Esther is connected to Purim not the destruction of the temple. Once the temple will have ...
Only Yom Kippur and Tisha b'Av are 25-hour fasts. The others are minor fasts, from dawn (first light, before sunrise) until nightfall (full dark). The minor fasts are:
Fast of Gedaliah (3 Tishrei)
Fast of Esther (13 Adar)
Fast of the Firstborn (for those to whom it applies) (14 Nisan)
You can read more about these fasts at Judaism 101.
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 ...
The Machon Yerushalayim edition of the teshuvos, which is available on Otzar Chochmah, has a footnote that asks your question and suggests "the author of the Shulchan Aruch" was added by mistake at some point.
ואולי הוכנסו תיבות "ובעל שלחן ערוך" בטעות בתוך התשובה, כי רבינו נפטר לפני לידת בעל שלחן ערוך. וצ"ע.
The custom of reciting Avinu Malkeinu repetitively by the chazzan and congregation is brought in Mateh Efrayim (תרב סי"ג), without any explanation. [The Mateh Efrayim himself writes to begin from א"מ קרע, however the Ktzey Hamateh at the bottom brings the custom to start from א"מ החזירנו בתשובה]. The only reason I could find is mentioned in שער יששכר מאמר ...
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 ...
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 ...
The Chassam Soffer in Toras Moshe mahadurei kama in his drush for 7th of Adar d.h. kasuv addresses this. In short he says that just like every generation that the Beis Hamikdosh is not rebuilt is as if it was destroyed, so too every year on the tenth of Teives which was the beginning of the destruction, we are judged and a gezeira is put forth if the Beis ...
The Rema is referring to the sefer Tanya Rabbasi, who writes (siman 34):
שבראש חדש אף על פי שאסור להתענות...
In general, when sifrei halachah quote "sefer tanya", they are referring to the above sefer.
R Eli Mansour explains here
During the times of the Beth Hamikdash, those who were unable to bring
their sacrifices on the day of Shavuot itself – which in Israel is
celebrated only on the sixth of Sivan - were allowed to do so during
the six days following Shavuot, through the twelfth of Sivan
As such some don't say Tahanun in the week after ...
The Kaf HaChaim writes here that you fulfilled your obligation if you accidentally says it as a stand-alone Beracha before Re'eh. Therefore:
1 - You do not say it again in Shema Koleinu.
2 - It was not a Beracha in vain.
Rav Moshe Feinstein (Igrot Moshe OC 1:168) holds that in general one can have a wedding on the night of 17 Tammuz when necessary, but says in that same teshuva that for sure when the fast is Nidche that you can't have a wedding Saturday night. (I assume all other restrictions follow.)
A friend of mine got married the day after Yom Kippur. At the end of Yom Kippur services, somebody showed him in the Chabad machzor the instructions that one shouldn't fast the day after Yom Kippur, with the exception of a Chatan who is getting married that day.
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 ...
The Mishnah Brurah (549:1) explains that the main point of a fast is to do teshuvah, and not the fast itself: By Ninveh, concerning G-d undoing the decree to destroy them, it says "And G-d saw their actions," not "And G-d saw their fast." The fast is merely a preparation for the teshuvah. He continues, quoting the Chayei Adam, that those people who spend the ...
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 נפש,...
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.
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 ...
The Shulchan Aruch, Orach Chayim, Siman 568, Halacha 12, writes:
כל השרוי בתענית בין שהיה מתענה על צרתו או על חלומו בין שהיה מתענה עם הצבור על צרתם הרי זה לא ינהג עידונין בעצמו ולא יקל ראשו ולא יהיה שמח וטוב לב אלא דואג ואונן כענין שנאמר מה יתאונן אדם חי
Anyone involved in fasting, whether he's fasting because of his suffering or because of his dream, or ...
In general, the state of being a menstruant does not place limitations on religious obligations. My understanding was in line with this statement: " When she is niddah a woman must continue to do all of her normal religious duties, like blessings and prayers. She should continue learning even with mentioning God's name when learning the verses of the Tanakh. ...