Chapter 10: Nursing

 

1. The importance of a mother nursing her baby:[1]

It is very good for a mother to personally nurse her child. This especially applies over the last years in which doctors in the United States have begun to write and speak of the importance and benefit of nursing both for the mother and child.

Nursing hazards and restrictions:

2. Non-Kosher foods:[2]

A nursing mother is to especially avoid eating non-Kosher foods.[3] Thus, one is not to give their child to be nursed by a woman who does not keep Kosher, even if she is a Jew. Even if a woman has a Halachic allowance to eat non-Kosher food due to medical reasons, nevertheless, she should not nurse her child after eating such foods. Rather, she should hire a wet nurse who keeps Kosher to nurse her child.[4]

The child:[5] Certainly, the child himself is not to be given non-Kosher food to eat, as such food will damage the child when he gets older. [This applies even to food that is only Rabbinically forbidden, and hence permitted from the letter of the law to be fed to a child according to some opinions[6], nonetheless, one should not do so, and should protest his child from eating such food, due to the spiritual damage that it can cause his mind and heart, creating bad traits within him.[7] Furthermore, due to this reason, one should only feed their child the most Mehadrin of foods, and not rely on various Halachic leniencies for permitting the food even if the food contains a nutritional benefit for the child, so long as it is not absolutely necessary for his general health.[8] Thus even snacks and treats, such as candies and cookies and chips should be of the highest levels of Kashrus.[9]] 

Q&A May a nursing woman who is in need for milk products, eat them within 6 hours of eating meat?[10] Yes. She is to recite an after blessing, wash out her mouth, and wait one hour between milk and meat.

 

1. Foods to avoid during nursing:[11]

A nursing mother should only eat foods that are beneficial for her milk [and healthy for the spiritual growth of the child].[12] Thus, she should avoid the following foods:

1. Nursing women are to especially avoid eating the hearts of animals.[13]
2. Nursing women are to especially avoid eating liver.[14]
3. Some sources record that nursing women are to avoid eating squash of various types.[15]
4. Some sources record that nursing women are to avoid eating melons of various types.[16]
5. Some sources record that nursing women are to avoid eating onions.[17]
6. Some sources record that nursing women are to avoid eating Garlic.

1. Choosing a wetnurse:[18]

When choosing a wetnurse, one is to verify that they only eat Kosher foods. Likewise, one should choose a wetnurse that has good character traits and does not have a temper.

1. A Gentile wetnurse:

Danger:[19] Due to reasons of danger, one is not to give their child to a Gentile mother to nurse in her home even if there are other people found there. However, she may nurse the child in the home of the Jew, if there are other Jews that are there or that will constantly enter and leave.

Kashrus:[20] Due to that Gentile milk can create bad character in a child, therefore a woman should never give her child to a Gentile wet nurse for breastfeeding. [This applies to both a boy and girl.[21] However, in a scenario in which there is no other option available and if the child does not nurse then it will be dangerous for his or her health, then a Gentile woman may be hired to nurse the child.[22]]

1. Which breast to begin nursing from:[23]

A nursing mother is to first begin nursing her son from her left breast. [This applies for both a woman who is right-handed or left-handed.[24] This adherence only applies to a male child, however, by a female child, a woman may choose to nurse first from any breast she chooses.[25]  This adherence applies to every male child that a woman has, and not just to her first child.[26]]

1. Not to walk around with revealed breasts:[27]

A nursing mother should not walk around with her breasts revealed as doing so damages the milk.

1. Not to nurse in front of men:[28]

A woman is not to nurse in front of men.

1. Not to get angry:[29]

A nursing mother should avoid anger being that it damages the milk.

1. Death of child due to nursing:[30]

A woman of whom it has been established by doctors that her milk is poisonous and is damaging to her child, then she is not a nurse her child and is rather to hire a wetnurse. [Indeed, there was once a woman who came to a Tzadik and Rebbe crying before him that both of her sons were born mute, and he told her that she should stop nursing her children as it is her milk which is causing this to happen.[31]]

1. Nursing after being frightened or shocked:[32]

If a nursing mother became stricken with sudden fright or shock, then she should not nurse her child at that moment and rather she is to wait until she recovers from the fright. After the fright dissipates, she is to first expel some of the milk from her breasts having it go to waste, and only afterwards is she to nurse her child. This is a proven and tested matter.

1. If one did not nurse for 24 hours:[33]

If a woman did not nurse her child for 24-hour period, then she should no longer nurse her child. [Rather, she is to first squeeze some of the milk from her breasts having it go to waste and only afterwards nurse him.[34]]

1. Until what age to nurse:[35]

A woman is not to stop nursing prior to 24 months unless there are mitigating circumstances to justify doing so, such as if she is pregnant.

1. Nursing after intercourse:[36]

One who has a nursing child is not to nurse the child after marital relations for approximately two Milin, which is close to an hour [i.e. 36-48 minutes[37]]. [Lack of waiting this amount is dangerous for the child.[38]] At the very least [such as in a time of need[39]] one is to wait the length of one mil [i.e. 18-24 minutes, or according to some Poskim[40] even half a Mil, which is 9 or 12 minutes]. If the child is really crying, then some Poskim[41] rule that one is not to adhere to this matter at all, and may nurse the child right away without fear. Other Poskim,[42] however, are stringent even in such a case that one should always wait one Mil. Practically, one should try to calm the child in other ways, and if one is unable to do so, then one may be lenient to nurse him even prior to the passing of the above amount of time.[43]

1. Avoiding walking on repulsive areas:[44]

A nursing woman is to avoid walking over repulsive areas and certainly should not walk over sewage.

1. Avoiding Nivul Peh, cursing and negative talk:[45]

A nursing woman is to avoid cursing and speaking negatively due to danger to the child.

3. Fasting:[46]

A. Tzom Gedalia, Asara Beteves, 17th Tamuz :

Must a nursing woman fast?[47] Nursing[48] women are exempt from fasting.[49] This applies even if they do not experience pain in fasting, nevertheless, they are not obligated to fast.[50] Nevertheless, the custom of nursing women is to be stringent to fast[51], unless they experience great pain [or feel weak[52]] in which case they are not to fast.[53] They are likewise not required to make up the fast at a later date.[54] [Practically, the widespread custom today is that nursing women do not fast any of the fasts other than Tisha B’av and Yom Kippur, as they are all considered weak and in pain.[55] They are also not required to make up the fast at a later date.[56]]

Women after birth:[57] According to all opinions, a woman within 30 days of giving birth does not need to fast.

May a nursing woman eat like a normal day?[58] Although nursing women are exempt from fasting, nevertheless, it is proper for them not to eat with intent to have pleasure from food and drink, but rather simply for the sake of the child.[59] [Accordingly, they are to avoid eating meat and drinking wine, unless they are weak and need it for their strength.[60]]

Q&A Must a woman within two years of birth fast? Some Poskim[61] rule that all women within 24 months after birth [child is less than 2 years old] are defined as nursing women, even if they are not actually nursing anymore. Other Poskim[62], however, are stringent for any woman who does not nurse in actuality, to fast. Must a pregnant or nursing woman try to fast for a few hours in the morning prior to breaking their fast?[63] No. They may eat immediately in the morning.

B. Tishe Beav:[64]

A nursing woman must fast on Tisha B’av just like on Yom Kippur. [However, a nursing woman who feels sick and needs to lay in bed, is not to fast.[65] If a nursing mother feels healthy, but she will not have milk for her child if she fasts, then if her child only eats from her, she may break her fast.[66] Some Poskim[67] rule that even if she is able to feed the child formula and the like, nevertheless, she is not required to do so. Practically, such a woman is to contact a Rav for a final ruling.]

Yoledes-A woman who is after childbirth:[68] A woman within 30 days of childbirth is not required to fast.[69] Nevertheless, the custom is to fast unless she is experiencing great pain, in which case there is worry of danger.[70] Nonetheless, a woman may choose to be lenient against this custom and not fast within thirty days of birth even if she is not in pain.[71] [Practically, in today’s times all women within thirty days of birth are to be taught not to fast.[72] However, some Poskim[73] rule that a woman who is after seven days, and feels healthy, is to fast. Accordingly, such a woman is to contact a Rav for a final ruling. Certainly, if she is within seven days of birth, and even more so if she is within three days of birth, it is forbidden for her to fast.[74]]

Taanis Nidche:[75] If the fast fell on Shabbos and was hence deferred to Sunday, one may be lenient not to fast even if he or she is a slightly sick, and is not bedridden. Likewise, a nursing woman may break her fast if she feels even slightly sick [or weak].[76] [This applies even absent of the other reasons for exempting a pregnant woman from fasting, as explained above.] Certainly a Yoledes within 30 days is not to fast on Tishe Beav Nidche even according to the stringent opinion mentioned above.[77] In all the above cases of exemption, there is no need for the person to fast until Mincha time and he may eat right away in the morning [or even at night].[78]

 

Q&A When exempt from fasting, as stated above, must one nevertheless try to fast as many hours as possible? Some Poskim[79] rule that one who is exempt from fasting should at the very least fast for a few hours, if it is not too difficult. Practically, the final Rabbinic directive is that one who is exempt from fasting may eat immediately in the morning.[80] Nevertheless, if possible, one is try to fast at night, until the morning.[81] When Tisha B’av falls on Motzei Shabbos, if one is able to fast until the morning, Havdala is not to be recited until the next day.[82] Must one who needs to eat or drink only take the minimal measurements “Shiurim” as required on Yom Kippur? Some Poskim[83] rule one is required to follow the same eating and drinking measurements “Shiurim” prescribed on Yom Kippur. Other Poskim[84] however rule it is not necessary. Practically, the custom is not to follow the former opinion, and hence one who is permitted to eat or drink may do so without limitation.[85]   If one is medically required to drink, must he nevertheless abstain from eating foods? Some Poskim[86] rule that a sick person is only allowed to eat and drink in accordance to his medical need, to give him strength, but not any further. Thus, if one is medically required to drink but is not required to eat, then although he may drink, he is nevertheless to abstain from eating foods. The same applies to any sick person, that if he is able to suffice with drinking alone, then he is not to eat, and if he is able to suffice with one meal then he is not to eat any more. However, from other Poskim[87] it is evident that a sick person is completely exempt from the fast. May a sick person eat and drink to his hearts content, or is there limitation as to what he may eat and drink? See the previous Q&A!   If one is medically required to eat only at night, is he to fast by the daytime of Tisha B’av?[88] Yes.   May one who is not required to fast eat like a normal day?[89] It is proper to diminish somewhat in eating and drinking if one is not fasting that day, in order to participate in the day of oppression followed by the community.   May one take medicine on a fast day?[90] If one is sick then he is not required to fast, as explained above. Even if one is not sick, it is permitted to take medicine, if the medicine is bitter. He is to swallow it without water or alternatively place something bitter in the water and use this water to help swallow the pill. [If one is unable to do so, then the medicine may be taken with regular water if the person will fall sick if he does not take it.[91]] When Tisha B’av falls on Sunday, must one who is not fasting say Havdala prior to eating? Yes.[92] This includes men and women. What is the Seder of Havdala in such a case? One omits the verses of “Hinei Keil Yeshuasi”[93], and rather begins from the blessing of Hagafen or Shehakol [depending on his beverage]. The blessing of Besamim is omitted. If this Havdala is being recited on Sunday, the blessing of Haeish is likewise omitted, and is to be said the night before. Is wine to be used or Chamer Medina? Some Poskim[94] rule one is to use wine or grape juice. Others[95] rule one is only to use Chamer Medina, such as tea or coffee. If there is a child available who has not reached the age of Chinuch for mourning but is past the age of Chinuch for blessings, one may say Havdala over wine and give him to drink.[96]   1.       Question: [Tuesday 7th Menachem Av, 5780] Should I eat the Seudas Hamfsekes even if I will not be fasting?   Answer: Yes, you should nevertheless eat a Seudas Hamafsekes and partake in all its regulations and customs.   Sources: See Shevet Halevi 10:83; Halichos Shlomo 15:2; Halichos Vehanhagos p. 13; Or Letziyon 28 footnote 1; Toras Hayoledes 48 footnote 18; Nitei Gavriel 51 footnote 6

C. Yom Kippur:[97]

A nursing woman must fast on Yom Kippur for the entire day [just like any other person]. [There is no allowance for them to eat or drink less than the Shiur, unless it is a case of danger, as will be explained. This applies even in today’s times.[98]]

Must a nursing mother who needs milk for her infant, fast?[99] Yes. She is to do everything possible to fast on Yom Kippur, arranging a milk substitute for her child, or pumping milk the days before the fast. In a case that the child refuses to drink anything else other than through nursing, a Rav is to be contacted.[100]

4. Laws relating to breastfeeding and breast milk on Shabbos:

See Chapter 6 Halacha 9 for the full details of this subject!

5. Bein Hametzarim-Tishe Beav:

A. Eating meat:[101]

Those women who need to eat meat in order to have milk for their child, may be lenient to do so even during the nine days.[102] This applies even to animal meat.[103] Likewise, if a nursing woman feels weak or sick she may be lenient to eat meat.[104] [However, this only applies if other foods cannot supplement the benefits received in eating meat.[105]] Nevertheless, the custom is to be stringent beginning from the 7th of Av[106] unless she feels a strong need for it.[107] Practically, this matter of nursing women eating meat during the nine days is to be given to the discretion of a Rav in order so people don’t come to belittle the matter.[108]

B. Bathing in hot water:[109]

It is permitted for a woman after birth to bathe in hot water for the purpose of lessening her pain even during the nine days.

C. Sitting on regular chair on Tishe Beav:[110]

A woman after birth may sit on a chair on Tishe Beav if it is difficult for her to sit on the floor.[111]

D. Leather shoes:[112]

A woman who is within thirty days of giving birth may wear leather shoes on Tishe Beav.[113] [This, however, only applied back then when only leather shoes were able to provide warmth, however today that there are many shoes of other material in most of the modern world, it is forbidden to wear leather shoes on Tishe Beav even in such a case.[114]]

E. Wishing Mazal Tov on Tishe Beav:[115]

One may wish a friend Mazal Tov on Tishe Beav, one behalf of the birth of a child.

 

F. Mi Shebeirach for a Yoledes on Tishe Beav:[116]

One may say a Mi Shebeirach on Tishe Beav for a Yoledes/woman who is after birth The Mi Shebeirach is to be said by Mincha, and not by Shacharis.

________________________________

[1] Igros Kodesh 115:66, published in Shulchan Menachem 6:10

[2] See Shevach Habris 3:2; Toras Hayoledes 46

[3] Rama Y.D. 81:7; Taz Y.D. 81:12; Shach Y.D. 81:24; Arugas Habosem O.C. 138; Sefer Shemiras Haguf Vihanefesh [Lerner] 142:1; 147:2

[4] Shach Y.D. 81:24; P”M 81 M”Z 12; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:3

[5] Rama Y.D. 81:7; Levush 81:7; Shevach Habris 3:3

[6] See Shach 81:26; Admur 343:5-6;

Background: If there is a necessity for the child, for his behalf, to eat Rabbinically forbidden foods then it is disputed amongst Poskim whether one may or may not feed him the food. Some Poskim rule that it is forbidden for any person to give even a Rabbinically forbidden item to a child with his hands, even if the child is completely below the age of comprehension, and even if the child is in need for it. This applies even if the child is sick, so long as he is not in danger. Thus regarding feeding a child a prohibition they have the same status as an adult irrelevant of the child’s age. [First Stam Opinion in Admur and only opinion in Michaber/Rama 343; Rambam] Other Poskim rule it is permitted to feed a child, even above the age of education, any Rabbinical prohibition so long as it is being done for the need of the child, such as for the child to eat and drink, and there are not other foods available. [Second Opinion in Admur ibid; Ran; Rashba; Shach 81:26] Practically, one may rely on the lenient opinion to feed a child a Rabbinical prohibition [even if the child is above the age of education] if the child needs it and no gentile is available to feed the child himself.  However if a gentile is available to feed the child the prohibition then it is forbidden for a Jew to feed it to him, even for the need of the child, even if the child is sick. It is always forbidden to feed the child a Biblical prohibition. [Admur ibid]

[7] Shach Y.D. 81:26

[8] Igros Kodesh 18:109; Shulchan Menachem 4:8

[9] See Koveitz Likkutei Dinim [Greenglass] p. 67; Shevach Habris footnote 3

[10] One who is slightly ill and is in need for milk products may be lenient to recite an after blessing, wash out the mouth, and wait one hour between milk and meat: Chochmas Adam 40:11; Igros Kodesh Rashab Halacha 35; Aruch Hashulchan 89:6; Amudei Hashulchan on Kitzur SHU”A 4; Ben Ish Chaiy Shelach 11; Zivcheiy Tzedek 89:11; Darkei Teshuvah 89:20; Kaf Hachaim 87:7 and 21 and 26; So rule regarding Meiy Chalav: Chasam Sofer Y.D. 73; Pischeiy Teshuvah 87:3; Nitei Gavriel 66:33; Toras Hayoledes 69:4

[11] See Segulas Yisrael Mareches Mem 59; Keser Torah Eitz Chaim 9:24; Sefer Shemiras Haguf Vihanefesh [Lerner] 11 and 147:5 footnote 10

[12] Pela Yoeitz Erech Yonkei Shadayim

[13] Sefer Zechira Inyanei Zivug; Ben Ish Chaiy Acharei 2:11

[14] Ben Ish Chaiy Acharei 2:11; Sefer Zechira Inyanei Netilas Yadayim

[15] Rashi on Bamidbar 11:5

[16] Rashi on Bamidbar 11:5

[17] Sefer Hanhagas Yesharos of Arizal; Keser Torah Eitz Chaim 9:24; Segulos Yisrael ibid

[18] Tzeida Ladarech 1:3-14; Sdei Chemed Mareches Hei 42; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:4

[19] Michaber Y.D. 154:1; Sefer Shemiras Haguf Vihanefesh [Lerner] 143:1; 147:1; Shevach Habris 3:1

[20] Rama Y.D. 81:7; Levush 81:7; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:1 footnotes 1-3

[21] Arugas Habosem O.C. 138

[22] P”M 81 M”Z 12

[23] Tzavaas Rebbe Yehuda Hachassid 69; Shemiras Hanefesh 17; Kaf Hachaim 116:149; Sefer Shemiras Haguf Vihanefesh [Lerner] 146:1-3

[24] Sefer Shemiras Haguf Vihanefesh [Lerner] 146:1

[25] Shivim Temarim 69; Ginzei Yosef 26:17

[26] Shivim Temarim 69

[27] Sefer Zechira; Shemiras Hanefesh 16; Kaf Hachaim 116:147; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:8

[28] Sefer Zechira; Shemiras Hanefesh 16; Kaf Hachaim 116:147; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:8

[29] Sefer Zechira; Shemiras Hanefesh 16; Kaf Hachaim 116:147; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:7

[30] Chacham Tzvi 64; Chasam Sofer E.H. 136; Shemiras Hanefesh 18; Kaf Hachaim 116:136; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:4

[31] Shemiras Hanefesh 18; Kaf Hachaim 116:136

[32] Zivcheiy Tzedek 116:90; Kaf Hachaim 116:148

[33] Sefer Zechira; Shemiras Hanefesh 248; Kaf Hachaim 116:195; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:10

[34] Kaf Hachaim ibid

[35] Adnei Paz 17; Pischeiy Teshuvah 81:16; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:9; See Pela Yoeitz Erech Yonkei Shadayim

[36] M”A 240:29; Bedek Habayis; Zohar Parshas Vayikra p. 119a; Kav Hayashar 17:5; Siddur Yaavetz Mosach Hashabbos Mitos Kesef 7 Chulya Beis 12 [rules that even initially one only needs to wait a Mil]; Kitzur SHU”A 150:16; M”B 240:54; See Yad Ephraim ibid; Kaf Hachaim 240:91; Sheyikadesh Atzmo 25:2

[37] How much is a Mil? Some Poskim rule that a Mil is 18 minutes [1^st opinion in Admur 459:10; Michaber ibid and in Yoreh Deah 69:6; Rama 261:1; Maryu 193; Terumos Hadeshen 123], and hence the total time to wait prior to nursing is 36 minutes [See Misgeres Hashulchan 150:16] Other Poskim rule that a Mil is 24 minutes [2^nd opinion in Admur 459:10; Rambam in Pirush Hamishnayos Pesachim 3:2], and hence the total time to wait prior to nursing is 48 minutes [See Shulchan Hatahor 241:5; Kitzur SHU”A ibid; See Taharas Yisrael 240:20; Misgeres Hashulchan 150:16 concludes to wait 9 and at best 112 minutes] Practically, Admur mainly rules like the opinion of 24 minutes. [Admur ibid; See Ketzos Hashulchan 3 Seder Hachnasas Shabbos 5; Piskeiy Teshuvos 240:29]

[38] Or Yakar Vayikra 16; Toras Nassan Ramak p. 149; Shulchan Hatahor 241:5 that it can lead to the Nichfeh illness.

[39] Taharas Yisrael 240:88

[40] Possible understanding of Yad Efraim on M”A ibid; Taharas Yisrael 240:88; See however Sheyikadesh Atzmo 25:3 footnote 2

[41] M”A ibid according to some prints; Siddur Yaavetz Leil Shabbos 3:12; Divrei Yatziv 1:104-2

Other opinions in M”A ibid: Some have a different Girsa in the M”A ibid which makes it read that if the child is crying one may be lenient like the opinion of one Mil, thus removing the source from the M”A above which claims that one may be completely lenient. [Girsa of Machon Yerushalayim; See Sheyikadesh Atzmo 25:3 footnote 2 that so is implied from wording of the Zohar.]

[42] M”A ibid according to some prints [see previous footnote]; Or Tzadikim 27:18; Elya Raba 240:24; Olas Tamid 240:7; Siddur Yaavetz Mosach Hashabbos Mitos Kesef 7 Chulya Beis 12                                                                                       

[43] Siddur Yaavetz ibid that on this the verse states, “And the child [i.e. Moshe] cried and she had mercy on him”

[44] Sefer Zechira; Keser Torah 23; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:6

[45] Sefer Zechira; Keser Torah 23; Sefer Shemiras Haguf Vihanefesh [Lerner] 147:7

[46] See Toras Hayoledes 50-51

[47] Rama 550:1; See Toras Hayoledes 50

[48] Some Poskim rule that all women within 24 months after birth [child is less than 2 years old] are defined as nursing women, even if they are not actually nursing anymore. [Daas Torah 550; Ashel Avraham Tinyana 550:1; Alef Hamagen 3; Piskeiy Teshuvos 550:1; See Nitei Gavriel Bein Hametzarim 5:1 footnote 1] See however Nitei Gavriel ibid for Rabbanim who disagree with this ruling.

[49] Michaber 554:5; Rama ibid; Hagahos Maimanis; Maggid Mishneh Taanis 5

The reason: As it is greatly painful for them to fast. [Rama ibid] See P”M 550 A”A 2 that ideally, they are obligated to fast all four fasts, and it is only today that the fasts are due to a custom [as explained above that in times of peace it is not obligatory] that pregnant and nursing woman don’t have to fast, as they never accepted upon themselves this custom.

[50] Rama ibid; Siddur Yaavetz

[51] Rama ibid; M”A 550:2 that there is no prohibition for them to fast on a Taanis Tzibur Kavua being that everyone accepted the fast upon themselves, although by a Taanis for Geshamim its forbidden for them to fast, as rules Rama 575:5

[52] M”B 550:5

[53] Rama ibid; See Rama 575:5 that it is forbidden for them to fast; See M”A 550:2; Seemingly, if they do not feel well, it is forbidden for them to fast even a Taanis Tzibur Kavua, as it is detrimental for the child. However, see P”M 550 A”A 2 in explanation of M”A ibid, who implies even if they are in great pain, they may be stringent to fast. Vetzaruch Iyun.

[54] M”B 686:5; Kaf Hachaim 686:22 regarding Taanis Esther and the same would apply regarding the four fasts; See however M”B ibid in name of the Bach.

[55] See Makor Chaim of Chavos Yair 550 “No need to be stringent at all”; Siddur Yaavetz “They are exempt even if they are not feeling pain, and if they want they could be stringent”; Orchos Chaim of Spinka 550:4, in name of Yifei Lalev, in name of Bashamayim Rosh 91, and Teshuva Meahava that they are weak and have pain; Ashel Avraham Butchach 686 Mahadurah Tinyana; Hisorerus Teshuvah 1:6; Divreiy Yatziv 2:291; Piskeiy Teshuvos 550:1; 686:3 that so is the ruling of today’s Rabbanim.

[56] M”B 686:5; Kaf Hachaim 686:22 regarding Taanis Esther and the same would apply regarding the four fasts; See however M”B ibid in name of the Bach.

[57] See M”B 686:4; Kaf Hachaim 686:19

Other opinions: Some Poskim rule a Yoledes is accustomed to fast once she is after seven days from birth, even by the regular fasts. [Bach 554 brought in M”A 554:9]

[58] Michaber 554:5; Ashel Avraham 686 Mahadurah Tinyana; Chayeh Adam 133:6; M”B 550:5; Kaf Hachaim 550:7

[59] The reason: This is done in order to participate in the day of oppression followed by the community. [Ashel Avraham 686 Mahadurah Tinyana]

[60] M”B 550:5; See Seder Hayom Inyanei Bein Hametzarim; Piskeiy Teshuvos 5508

[61] Daas Torah 550 based on Y.D. 189; Kneses Yechezkal 71:30; Ashel Avraham Tinyana 550:1; Alef Hamagen 3; Piskeiy Teshuvos 550:1; See Nitei Gavriel Bein Hametzarim 5:1 footnote 1]

[62] See Nitei Gavriel ibid for Rabbanim who disagree with this ruling; Rav Yaakov Yosef in name of Rav Bentzion Aba Shaul negated the above opinions

[63] Avnei Nezer 540; Orchos Chaim 550:3 in name of Shut Ramatz; See Piskeiy Teshuvos 550:1-2 and footnote 2

[64] Michaber 554:5; Rama 550:1; Pesachim 54b; See Toras Hayoledes 51:4-6

[65] Piskeiy Teshuvos 554:6

[66] See Shaareiy Teshuvah 554:14 in name of Machazik Bracha

[67] See Piskeiy Teshuvos 554:6 in name of Chazon Ish that she does not need to try giving him formula and the like, as mother’s milk is the healthiest food for a child. However, certainly if the child has already been given formula before, and consumed it, then she must try to do so for Tisha B’av as well.

[68] 554:6; For a further understanding of such cases see Admur 617-618

[69] Michaber ibid; Bach 554, brought in Darkei Moshe 554 and M”A 554:9

Other opinions: Some Poskim rule a Yoledes is obligated to fast once she is after seven days from birth. [M”A 554:9 in name of Rashal in Teshuvah; Levush 602, brought in Darkei Moshe ibid; Implication of P”M 554 A.A. 9 that we are only lenient by Nidche]

[70] Rama ibid; M”B 554:14; M”A ibid concludes “Each place is to follow his custom”; Bach ibid writes the custom is to fast after seven days even by the other fasts!

[71] Rama ibid

[72] Aruch Hashulchan 554:8 “Today heaven forbid a woman after birth to fast on Tisha B’av as they are weak and are certainly sick and therefore they are not to be allowed to fast”; Pnei Yehoshua 2:16; Avnei Nezer 540; Yabi Omer 5:50 even for Ashkenazim; Shevet Halevi 6:70 that by Tisha B’av Nidche they are not to fast; Piskeiy Teshuvos 554:7; So I received also from Rav Asher Lemel Hakohen

[73] Rashal ibid; M”A ibid that it depends on custom; Shvus Yaakov 3:37 implies to only be lenient by Nidche; Implication of P”M 554 A.A. 9 that we are only lenient by Nidche; Chayeh Adam 135:2; Kitzur SHU”A 124:6; Divrei Yatziv 233 [as today women are healthier than in previous times]; Shevet Halevi 6:70 is only lenient by Nidcheh

[74] M”B 554:13

[75] Shvus Yaakov 3:37 “And so I am accustomed to rule regarding a slightly ill person, or a Yoledes within 30 days, or a pregnant woman and slightly ill”; Hagahos Rav Akiva Eiger 559:9 “One who is slightly sick, and a pregnant women who feels slightly ill, may eat”; Biur Halacha 559 “Eino”; Gevuros Ari Taanis 30b; Divrei Malkiel 3:26; Toras Chaim Sofer 554:4; 559:14; Shevet Halevi 6:70; Nitei Gavriel 65:3; Piskeiy Teshuvos 554:5; See Yechaveh Daas 3

Other opinions: Some Poskim rule there is no additional leniency on Nidche. [See M”A 559:11 in the name of Kneses Hagedola; Yaavetz; See Zecher David 54]

[76] The reason: As we rule that on Tishe Beav Nidche a Baal Bris does not need to fast [Michaber 559:9], hence proving that Nidche has a more lenient status, and certainly we can be lenient in a case of illness. [Shvus Yaakov ibid]

Other opinions and Sefaradi ruling regarding pregnant and nursing women that they do not need to fast at all: Some Poskim rule a pregnant and nursing woman does not need to fast at all even if they are feeling well, as this fast is similar to any Nidche fast. The proof for this is from the fact that if on a regular fast day we do not allow a Baal Bris to eat, but do allow a pregnant and nursing woman to eat, then certainly on a Nidche fast day that we allow a Baal Bris to eat, that we allow a pregnant and nursing woman to eat. [Divrei Malkiel 3:26 “It has the same status as other fast days, and even a pregnant or nursing woman has the same status as other fast days”; Rav Ovadia Yosef, recorded in Chazon Ovadia and so rules his sons Rav Yaakov and Yitzchak Yosef, as heard in a Shiur] Vetzaruch Iyun Gadol as a) The proof from a Baal Bris is not relevant to a pregnant or nursing woman, as a Baal Bris has a personal Yom Tov, while a pregnant and nursing woman is exempt due to the illness category, and since on Tisha Beav the Sages obligated them to fast, there is no proof that this obligation was rescinded if there is no illness involved. [See Zecher David 54] Furthermore, all the Poskim who record the above source of Bris to permit a slightly ill person to eat on Nidche, all explicitly write that by a pregnant woman, she may eat if she is slightly ill, and so not permit it indescribably.  [See Shvus Yaakov ibid; Rav Akiva Eiger ibid; Biur Halacha ibid] Furthermore, even the Divrei Malkiel ibid who states that it has the same status as a regular fast, in truth by a regular fast the Rama [550:1] rules the custom is for pregnant and nursing woman to fast unless they feel great pain or weakness. Thus, the Divrei Malkiel never advocated for an indiscriminate exemption of pregnant and nursing woman! Nonetheless, in truth some Poskim of today rule that even on a non-Nidche Tisha Beav pregnant woman do not need to fast due to worry of miscarriage, as explained above, and certainly this would apply even more by Nidche. Furthermore, perhaps the entire ruling of the Shuvus Yaakov and others who limit the exemption of a pregnant woman if she is not feeling well only applies according to the Rama’s ruling in 550:1 that even by other fasts the custom is to fast absent of pain. However, accoridng to the Sefaradi custom and ruling of the Michaber in 550:1 which exempts pregnant and nursing woman from fasting at all, then here too by Nidche, they would not need to fast. Accordingly, there is room to learn that Sefaradi women who are pregnant or nursing do not need to fast at all, while Ashkenazi women are to fast unless they are slightly ill or not feeling well.

[77] M”A 554:9; Shvus Yaakov ibid; P”M 554 A.A. 9; Shevet Halevi ibid

Other opinions: Some Poskim rule a Yoledes is obligated to fast once she is after seven days from birth even on Tisha Beav Nidche. [M”A 554:9 in name of Rashal in Teshuvah; Zecher David 54, brought in Nitei Gavriel ibid footnote 4]

[78] Setimas Haposkim who record Shvus Yaakov ibid; Nitei Gavriel ibid footnote 4, see there in length, unlike the possible understanding from Shvus Yaakov ibid

[79] Elya Raba brought in M”B 554:16

[80] Piskeiy Teshuvos 554:9

[81] Avnei Nezer 540; Kaf Hachaim 556:9; Minchas Yitzchak 8:30; Kinyan Torah 2:111; Piskeiy Teshuvos ibid and 556:4

[82] Kaf Hachaim ibid; Poskim ibid

[83] Tzemach Tzedek O.C. 108:110; Divrei Nechemia 42; Sefer Haminhagim p. 92 [English]; Halachos Ketanos 2:100; Maharam Shick 289; Shaiy Lamorah 4; Marcheshes 1:14; Biur Halacha 554 “Bemakom” in name of Pischeiy Olam

[84] Chida in Machazik Bracha, brought in Kaf Hachaim 554:31; Maharam Shick 290; Avnei Nezer 540; Aruch Hashulchan 554:7

[85] Shevet Halevi 4:56; Kinyan Torah 1:118; Tzitz Eliezer 10:25-16; Shraga Hameir 1:59; Piskeiy Teshuvos 554:9; Hiskashrus 889 that so he received from several Rabbanei Anash, despite the ruling in Sefer Haminhagim ibid

The reason: Some suggest the entire reason behind the Shiurim recorded in the previous Poskim who are stringent is order to also gain the advantage of being considered to have fasted, and hence be able to count for a Minyan for Kerias Hatorah, and saying Aneinu and the like, however not that one is required to follow these Shiurim. [See Hiskashrus ibid; Piskeiy Teshuvos ibid and 566:6; Marcheshes ibid]

[86] Chasam Sofer 157 “Is a sick person not obligated in the fast? Is it completely permitted for him? Did the Sages not only permit him to eat according to need, and if it suffices for him to drink then he may not eat, and if it suffices for him to eat once then he may not eat a second time?”; Maharil Diskin Kuntrus Achron 75

[87] See Michaber 554:6 and so is implied from Setimas Haposkim, and all Poskim who rule that one who is sick and ate cannot be called for an Aliyah. Vetzaruch Iyun!

[88] Orchos Chaim Spinka in name of Neziros Shimshon; Shevet Hakehasi 2:190; Piskeiy Teshuvos 554:9

[89] Ashel Avraham 686 Mahadurah Tinyana

[90] Kaf Hachaim 554:34 in name of Kesonos Yosef 4; Ikarei Hadaat 29:36; Tosefes Chaim on Chayeh Adam 1:135-8; Piskeiy Teshuvah 567; Pischei Olam 554:6; Piskeiy Teshuvos 554:7; 568:3; See also regaridng Yom Kippur: Sdei Chemed Yom Kippur 3:8; Yeshuos Yaakov 612; Kesav Sofer 111; Pischeiy Teshuvah Y.D. 155:6; Shoel Umeishiv Mahdura Daled 1:55; Orchos Chaim 618:1; Eretz Tzevi 88; Igros Moshe 3:91; Tzitz Eliezer 10:25; SSH”K 39:8; Nishmas Avraham 612:7; Piskeiy Teshuvos 612:2; Nitei Gavriel 37:23; 39:12-15

[91] Igros Moshe 3:91; Piskeiy Teshuvos ibid

[92] Kneses Hagedola 2:71; Birkeiy Yosef 556:3; Zechor Leavraham 556:9; Shaareiy Teshuvah 556:1; Moed Lekol Chaiy 49; Kaf Hachaim 556:9

[93] Divrei Malkiel 6:9; Piskeiy Teshuvos 556:4 as is the ruling by an Avel; Regarding an Avel-see Pischeiy Teshuvah 376:2; 391:1 Piskeiy Teshuvos 296:6

[94] Birkeiy Yosef ibid; Shraga Hameir 7:71; Az Nidbaru 11:48

[95] Kaf Hachaim 556:9; Minchas Yitzchak 8:30; Kinyan Torah 2:111

[96] Kaf Hachaim ibid

[97] Admur 617:1; Michaber 317:1; Pesachim 54b; Toras Hayoeldes 53:1

[98] Tzitz Eliezer 17:20; Teshuvos Vehanhagos 2:292; Piskeiy Teshuvos 617:1; Rav Ovadia Yosef

Opinion of Rav Fisher: Rav Yaakov Yisrael Fisher [brought in Sefer Pnei Baruch; Piskeiy Teshuvos 617 footnote 1] was of the opinion that today pregnant women no longer have to fast, and may eat less than the Shiur on Yom Kippur, due to fear of miscarriage. Practically, this ruling is not accepted amongst Poskim or Moreh Horaas and rather each case must be judged individually by a competent Rav. [Poskim ibid] However, Rav Yaakov Yosef ruled after a thorough investigation amongst doctors, and discovering a dispute amongst them as to the dangers of fasting, that regarding Tishe Beav which is a Rabbinical fast, one may be lenient, while regarding Yom Kippur one is to be stringent.

[99] See Nitei Gavriel 38:21; Piskeiy Teshuvos 617:2

[100] See Beir Heiytiv 618:7 in name of Dvar Shmuel 107 that if the child is sick and in a state of danger, and refuses to eat anything else other than nursing from her, then she may eat if fasting will enter the child into danger; Toras Hayoeldes 55:6

[101] See Toras Hayoledes 51:9

[102] Elya Raba 551:22; Bigdei Yesha 551; Shvus Yaakov 1:27; Shaareiy Teshuvah 551:28; M”B 551:64; Kaf Hachaim 551:137

[103] M”B ibid in name of Peri Megadim

May she eat meat if she is able to eat chicken?  Some Poskim rule that initially only chicken may be eaten, and actual meat may only be eaten if one can’t eat chicken or milk products. [Aruch Hashulchan 551:26; Kaf Hachaim 551:148]

[104] Shvus Yaakov ibid; Shaareiy Teshuvah ibid

If she is not weak or sick: From some Poskim it is implied that a nursing woman may eat meat even if she is not sick, until the 7th of Av. However, in Shaareiy Teshuvah 551:29 and Kaf Hachaim 551:147 it says only if it is difficult for her to eat milk products may one eat chicken.

[105] Piskeiy Teshuvos 551 footnote 219

[106] M”A 554:9 regarding a Yoledes; M”B 551:61; Piskeiy Teshuvos 551:41

[107] Kaf Hachaim 551:147

[108] Shaareiy Teshuvah ibid; Kaf Hachaim 551:147

[109] See Mahariy Bruno 12; Shaareiy Teshuvah 551:33; Shaar Hatziyon 551:94; Tzeida Laderech Mamar 1 3:13; Nitei Gavriel 56:20; ; See Encyclopedia Hilchatit Refuit Vol. 3 Erech Hirayon p. 21; See Toras Hayoledes 51:13

[110] Aruch Hashulchan Yoreh Deah 387:3 regarding Aveilus of a pregnant woman; Toras Hayoledes 51:14; Piskeiy Teshuvos 559:4;

[111] As they are not doing so for pleasure but simply to remove discomfort.

[112] Michaber 382:2; Admur 614:5 regarding Yom Kippur

[113] The reason: As they are very sensitive to cold and leather shoes keep them warm. [ibid]

^[114] Piskeiy Teshuvos 614:5; Nishmas Avraham 614:1; Nitei Gavriel 104:4 based on Mateh Efraim 614:3; Pnei Baruch 15 footnote 8; Rav Cohen

[115] Lehoros Nasan 2:37; Az Nidbaru 13:6; Piskeiy Teshuvos 554:19

[116] Drashos Maharil Tisha Beav; Kaf Hachaim 559:40; Piskeiy Teshuvos 559:6