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 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)...
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 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 ...
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.
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 ...
I just wrote about this topic for a devar Torah, which can be read here.
In my Mafteach for Derashos Chasam Sofer they show that the Chasam Sofer addresses this Abudraham almost a dozen times in that work. I'm not sure what the person who wrote that article had in mind, but the following summarized point he writes in his Toras Moshe (top right corner). I ...
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,...
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.
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 ...
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 ...
The Shulchan Aruch (OC 613:1) stresses that only bathing/washing for pleasure is prohibited on Yom Kippur. Elsewhere (Kesef Mishneh, Laws of Prayer 7:8) he quotes the Ran (R. Nissim) who states that any washing (on any fast) that is for a mitzvah one may wash as he typically would. In the case of washing for bread, many Rishonim are of the opinion that ...
1 - The Or Sameach תענית ה/ו writes that according to the Avodraham that fasting on Shabbos is only forbidden mi'd'oraisa if it's for the full 24 hours, there is an answer to your question, about the difference between Tisha b'av and other fasts.
All fast days are not pushed off from the Torah, only Tisha'h b'Av which is a 24 hour fast is pushed off min ...
See Magen Avraham, OC 567:8:
כ' האגודה פ"י דיומא מותר לבלוע הרוק ביה"כ ובב"ח סי' תרי"ב משמע קצת דלדידן דקי"ל דאפי' אוכלין שאין ראוים לאכילה אסור לכתחלה גם הרוק אסור לבלוע ול"נ דמותר ברוק כיון שאין כונתו כלל לאכילה וכ"ה בס"ח עמ"ש סי' צ' סי"ג:
The Aguda (here left column,10th line ) writes in the 10th (needs ...
I am not aware of an istus but there a closely related concept word: an istenis is indeed a delicate person. It appears in a number of different contexts in the Talmud, for instance
someone who is disgusted by drinking from a cup where someone else drank (Tamid 27b)
someone too delicate to work (Sotah 11a)
someone too delicate to bathe in cold water (Yoma ...
I found the riddle written here, here and here (and mentioned in a couple of other places where it seems to have been written by memory and may not necessarily be the correct order of the riddle), but none of them say that it's from the Ibn Ezra. The Hebrew is thus:
"The long, the short, the black, the ...
On 17 Tammuz, like on Tzom Gedalyia and 10 Tevet, the law is that
One who is ill, even if his life is not in danger, should not fast
(Kitzur Shulchan Aruch 121:9)
adds the Mishna Brura (550:4)
Indeed it is prohibited for one who suffers greatly by the fast to be
stringent upon himself and fast.
As to what considers "ill" and "suffers ...
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.