11. Fasting:

A. Tzom Gedalia, Asara Beteves, 17th Tamuz:[1]

Pregnant[2] women are exempt from fasting.[3] This applies even if they do not experience pain in fasting, nevertheless, they are not obligated to fast.[4] Nevertheless, the custom of pregnant women is to be stringent to fast[5], unless they experience great pain [or feel weak[6]] in which case they are not to fast.[7] They are likewise not required to make up the fast at a later date.[8] [Practically, the widespread custom today is that pregnant 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.[9] They are also not required to make up the fast at a later date.[10]]

May a pregnant woman eat like a normal day?[11] Although pregnant 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.[12] [Accordingly, they are to avoid eating meat and drinking wine, unless they are weak and need it for their strength.[13]]

Q&A From what stage in pregnancy is a pregnant woman exempt from fasting?[14] A pregnant woman who is in pain[15] is exempt from fasting starting from the 41st day of her pregnancy. If she feels weak or in great pain, then she may be lenient even prior to 40 days. If she does not feel weak or any pain at all then she is required to fast if she has not yet entered her second trimester.   Must a pregnant woman try to fast for a few hours in the morning prior to breaking their fast?[16] No. They may eat immediately in the morning.

B. Tishe Beav:[17]

A pregnant woman must fast on Tisha B’av just like on Yom Kippur. [If, however, a pregnant woman feels weak and will become sick due to the fast, she is not to fast.[18] If a pregnant woman begins to feel dizzy or begins to experience labor [i.e. contractions] or low/high blood pressure, she is to break her fast.[19] Certainly, if she feels sick and needs to lay in bed, she is to break her fast.[20] Some Poskim[21] are lenient for all pregnant women who are prior to their due date, to not fast if it is very difficult due to the hot weather. Furthermore, some Poskim[22] are lenient in all cases, that a pregnant woman prior to her due date is not to fast, due to fear of miscarriage. Practically, such a woman is to contact a Rav for a final ruling.]

The extra leniency by Tishe Beav Nidcheh:[23] A pregnant woman may break her fast if she feels even slightly sick [or weak].[24] [This applies even absent of the other reasons for exempting a pregnant woman from fasting, as explained above.] 

 

Q&A If a pregnant woman began to have contractions, is she to break her fast? From beginning of pregnancy[25] up to end of 9th month:[26] If a pregnant woman who is before the conclusion of her 9th month feels contractions that can lead to miscarriage or early birth, or if she feels pressure to push out the baby, then she is to eat and drink any amount of food until her body calms down. After 9th month:[27] A pregnant woman who has completed her 9th month [past week 37 from conception[28]] is not to break her fast unless she has entered into active labor to the point she cannot walk, is on the birthing stool, or has broken her waters, just as is the law regarding transgressing Shabbos. When she reaches this point, she may eat regularly.[29] However, prior to reaching this state, she is not to eat or drink, unless she feels sick or bedridden.[30]   When exempt from fasting, as stated above, must one nevertheless try to fast as many hours as possible? Some Poskim[31] 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.[32] Nevertheless, if possible, one is try to fast at night, until the morning.[33] 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.[34] Must one who needs to eat or drink only take the minimal measurements “Shiurim” as required on Yom Kippur? Some Poskim[35] rule one is required to follow the same eating and drinking measurements “Shiurim” prescribed on Yom Kippur. Other Poskim[36] 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.[37] If one is medically required to drink, must he nevertheless abstain from eating foods? Some Poskim[38] 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[39] it is evident that a sick person is completely exempt from the fast. If one is medically required to eat only at night, is she to fast by the daytime of Tisha B’av?[40] Yes.   When Tisha B’av falls on Sunday, must one who is not fasting say Havdala prior to eating? Yes.[41] This includes men and women. What is the Seder of Havdala in such a case? One omits the verses of “Hinei Keil Yeshuasi”[42], 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[43] rule one is to use wine or grape juice. Others[44] 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.[45]   Question: 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:[46]

A pregnant woman must fast on Yom Kippur for the entire day [just like any other person]. [There is no allowance for her 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.[47] If a woman fears she may have a miscarriage due to the fast, she is to speak with her doctor and with a competent Rav. The Rav is to review her miscarriage history[48], and take note of any warnings from her doctor.[49] If a doctor told the woman it is forbidden for her to fast due to fear of miscarriage, she is to verify with the doctor whether eating and drinking less than the Shiur will suffice to prevent danger. Likewise, she is to verify whether she could fast if she remains in bed for the entire duration of the fast.]

A pregnant woman who craves after a food:[50] If a pregnant woman smells a certain food and craves after it, it is possible for her to miscarry if she is not given this food to eat, which can endanger her life as well.[51] Thus, if necessary to calm down her craving, and explaining to her that it is Yom Kippur does not suffice, then she may be given to eat the food even on Yom Kippur if necessary to remove her and her fetus from danger. Likewise, she may even be given non-Kosher food to eat if she smells it and craves after it, and not giving her to eat the food can cause her life or the life of her fetus to be in danger, and there is no other way of calming her down, and explaining to her that the food is not Kosher does not suffice.[52]

Q&A

When may a pregnant woman break her fast?

In general, and absent of medical directive, if a pregnant woman begins to feel dizzy or begins to experience labor [i.e. contractions, as explained in the next Q&A] or low/high blood pressure, or stops feeling the baby’s heartbeat[53], she is to break her fast in accordance to the Shiurim, as explained below.

 

If a pregnant woman began to have contractions, is she to break her fast?[54]

The following is the general Rabbinical directive, in cases that a doctor has not directed otherwise: 

From beginning of pregnancy[55] up to 9th month:[56] If a pregnant woman prior to the completion of her 9th month [before week 37 from conception[57]], feels contractions that can lead to miscarriage or early birth, or feels pressure to push out the baby, then she is to eat in accordance to the Shiurim dictated below. If eating the Shiurim does not suffice, she may eat and drink any amount of food until her body calms down.

After the 9th month:[58] A pregnant woman who has completed her 9th month [past week 37 from conception[59]] is not allowed to break her fast unless she has entered into active labor to the point she cannot walk, is on the birthing stool, or has broken her waters, just as is the law regarding transgressing Shabbos. When she reaches this point, she may eat regularly.[60] However, prior to reaching this state, she may not eat or drink even less than the Shiur, even if she feels contractions and is in the midst of labor[61], unless a doctor directs her to do so due to fear for her life or the life of the child.

Practical list of Shiurim for food and drink for a pregnant woman:[62]

Food:[63] A pregnant woman who may eat less than the Shiur, is to eat less than the size of a Kusebes, which is less than 30 cc and less than 30 grams, within the amount of time it takes to eat a Peras of bread, which is nine minutes: The food is measured based on volume and[64] weight.[65] Hence, the Shiur is [less than[66]] the amount of food to fill 30 cc in a measuring cup [or typical match box], and this amount itself is not to weigh more than 30 grams.[67] One is not to eat more than this amount of food within nine minutes.

Drink: A pregnant woman who may drink less than the Shiur, is to drink within nine minutes less than the amount of water that can fill one cheek [i.e. Malei Lugmav]. Hence, before Yom Kippur, she is to fill a single cheek with water, pour it into a cup, and mark the water level on the cup.[68] [In general, for the average person who does not have a small mouth, this amounts to less than 42cc.[69]] When there is Halachic need to drink based on the Shiurim, one is to drink less than this marked amount of liquid within every 9 minutes. One is not to drink the exact amount marked, as this is the Shiur Kareis for liquid.

Eating and drinking within the nine minutes: All foods join each other to make up the minimum measurement of 30cc, and all liquids join each other to make up the minimum measurement of Malei Lugmav for Kareis liability. Nevertheless, foods and liquids do not join each other. [See above Halacha 4D] Accordingly, a woman may both eat and drink less than the Shiur of eating and drinking within the 9 minutes as they do not join each other, and there is no need to take turns between eating and drinking every 9 minutes. 

The amount of time to eat the Shiurim:

All the food and liquid that one consumes within nine minutes is counted as part of the Shiur. Meaning, that one should make sure not to eat more than the Shiur of liquid or food within nine minutes, and hence the shiur restarts every nine minutes after completing eating or drinking less than the Shiur.[70] If nine minutes is too long of an interval, one may go down to 8, 7.5, 6, 5, 4.5,4 minutes, as is medically necessary.[71]

Preparing the Shiurim before Yom Kippur:[72]

A pregnant woman is to prepare the Shiurim before Yom Kippur. She is to fill one cheek with water and place it into a cup and then mark the water level.[73] Alternatively, she is to fill both cheeks with water and measure half of that amount.[74]

How to measure the food:

One is to crumble the food and enter it into an area which holds 30cc, which is the common size of a match box.

May one take medicine on Yom Kippur?[75]

One who is currently sick: If one is bedridden, or feels ill/weak in his entire body, then he may swallow a tasteless or bitter pill [without water, as will be explained].[76] If the pill has a non-bitter taste, then he is to wrap it in precut tissue [as one may not cut it on Shabbos or Yom Kippur] and swallow it with the tissue.[77] This allowance applies even if the illness does not involve danger. If, however, one is not bedridden, and does not feel ill in his entire body, then he may not take medication, even if he is in pain or is suffering from a headache and the like.[78]

One who is not currently sick but suffers from a medical condition: Those who are not sick but suffer from a medical condition which requires a daily dose of medication, are to verify with their doctor if they can fast, and skip the dose on Yom Kippur, without any health risks involved. In the event that the doctor states that skipping the medicine can lead to medical complications that can lead to a life-threatening situation, then he must take the pill even on Yom Kippur.[79] If swallowing the pill in one of the above-mentioned methods is not possible, one may swallow it with water.[80] [Likewise, if skipping a dose can lead to illness, even non-life threatening, then one may take it on Yom Kippur, although without water, as explained below.[81]]

How to take the pill: One who is permitted to take a pill on Yom Kippur, as stated above, must swallow the pill plain, without water, and if the pill has a non-bitter taste, he is to swallow it in a precut piece of tissue. He may not swallow the pill with water, unless the illness poses a danger of life and he cannot manage to swallow it without the water.[82] Alternatively, some Poskim[83] suggest that before Yom Kippur, one can crush the bitter pill into powder, add it to the water, and then drink the bitter mixture. This applies even if one illness does not pose any danger of life.

___________________________________________________

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

[2] See Q&A regarding from which month this begins

[3] 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.

[4] Rama ibid; Siddur Yaavetz

[5] 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

[6] M”B 550:5

[7] 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.

[8] 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.

[9] 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.

[10] 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.

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

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

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

[14] M”B 550:3; Kaf Hachaim 550:5; Mor Uketzia 550; Piskeiy Teshuvos 550:1; Nitei Gavriel Bein Hametzarim 5

Background: The M”B ibid rules that seemingly she is considered pregnant starting from the 4^th month and onwards, however possibly she is considered pregnant even starting from the 41^st day if she feels pain. However, if she is pregnant for less than 40 days, she is considered like any other woman that must fast unless she is in great pain. He then concludes that if she feels weakness, she is not to be stringent at all. The Kaf Hachaim ibid however writes this ruling a little differently: He writes that if she is in great pain she may be lenient from the 41^st day, however prior to 40 days she must fast even if she is in great pain. 

[15] See Background!

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

[17] Michaber 554:5; Rama 550:1; Pesachim 54b; See Toras Hayoledes Chapter 51

[18] Aruch Hashulchan 554:7; Piskeiy Teshuvos 554:5

The reason: As she is considered like a sick person. [ibid]

[19] See Q&A!

[20] Piskeiy Teshuvos ibid; and so I received from Harav Asher Lemel Hakohen

[21] Rav SZ”A in Halichos Beisa 25:2; Tzedaka Umishpat Hakdama; Rav Yaakov Yosef; See Nitei Gavriel 65 footnote 2

[22] 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 danger 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. [Tzitz Eliezer 17:20; Teshuvos Vehanhagos 2:292; Piskeiy Teshuvos 617:1; Rav Ovadia Yosef] However, Rav Yaakov Yosef ruled after a thorough investigation amongst doctors, and discovering a dispute amongst them as to the dangers of fasting, regarding Tisha B’av which is a Rabbincial fast, one may be lenient.

[23] 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; 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-Stringent: 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]

Other opinions by pregnant woman that she does 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 do not permit it indiscriminately. [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.

[24] 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]

[25] From when is a woman considered pregnant in this regard? There is no difference in this regard whether she is in the beginning or end of her pregnancy. [M”B 617:1] The laws of fasting relevant to a pregnant woman begins to apply from the moment she knows she is pregnant, even if this is prior to the passing of 40 days from the time of conception. [Daas Torah 617:1; Sheivet Halevy 7:80; Nitei Gavriel 38:4] However, there are Poskim who question whether prior to 40 days we allow her to break her fast to prevent miscarriage. [Shaar HaTziyon 617:1; See also M”B 550:3; Kaf Hachaim 550:5]

[26] Ruling of Rav Asher Lemel Cohen and Rav Yaakov Yosef

[27] See M”B 617:9; Mamar Mordechai 617:3; Alef Lamateh 617:5; Sdei Chemed 3:2; Meishiv Halacha 242; Minchas Yehuda 29; Nitei Gavriel 38:5; Regarding that the above applies only after 9 months: So ruled Rav Yaakov Yosef and Rav A. L. Cohen

[28] According to Halacha, a child is considered premature, and an 8^th month child, until nine full months have passed from conception. [See Y.D. 374:8; See Meil Tzedaka 5, brought in Pischeiy Teshuvah 374:9 that we follow the Hebrew months in this regard, and not an amount of weeks or days. Thus, since the months vary between 29 and 30 days, determining how many weeks:days need to pass depends on how many days were in each of the nine months of her pregnancy. If, for example, there were five 30 day months and four 29 day months, then it is exactly 38 weeks, which is 266 days. If however there were more or less than five 30 day months, then it would be more or less than 38 weeks. Thus, we determine the completion of nine months based on the passing of Hebrew months, and not based on weeks or days.] Medically, however, a child is only considered premature if born prior to week 37 from her last period, which is approximately week 35 from conception. Nonetheless, a child born in week 37-38 from the last period is termed an “early term baby” and quite often the child is not yet developed enough to be born. It is only considered full term in weeks 39-40 from the last period, which fits the Halachic definition of 37-38 weeks from conception. 

[29] See Poskim ibid that compare a woman giving birth to a regular Yoledes within three days, of which the law is that she may eat regularly.

[30] Piskeiy Teshuvos 317:1 footnote 3; Rav A. L. Cohen

The reason: As there is no danger involved for her or the child if she gives birth in her 9^th month, and hence there is no reason to permit her to eat in order to stop contractions.

[31] Elya Raba brought in M”B 554:16

[32] Piskeiy Teshuvos 554:9

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

[34] Kaf Hachaim ibid; Poskim ibid

[35] 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

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

[37] 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]

[38] 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

[39] 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!

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

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

[42] 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

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

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

[45] Kaf Hachaim ibid

[46] Admur 617:1; Michaber 317:1; Pesachim 54b; See Encyclopedia Hilchatit Refuit Vol. 3 Erech Hirayon p. 15; See Toras Hayoledes Chapter 53

[47] 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.

[48] Some Poskim permit a woman to eat and drink less than the Shiur if she already miscarried twice in the past. [Tzitz Eliezer ibid; Pnei Baruch in name of Orchos Chaim 617:1; Daas Torah 317; Piskeiy Teshuvos 317:1; Poskim in Nitei Gavriel 38:6]

[49] Rav SZ”A ruled one may allow a woman to eat less than the Shiur if her Dr. says that the fast can lead to miscarriage, or an early birth that is prior to the 9^th month. [Piskeiy Teshuvos 617 footnote 2]

[50] Admur 617:2; Michaber 617:2; Rambam Yom Kippur 2:9; Mishneh Yuma 82a [8:5]; Ketzos Hashulchan 147:2 p. 7; Shevach Habris 1:9

[51] The reason: The reason for this is because also the fetus has smelled the scent of this food and craves after it and if she doesn’t eat it, it is possible that the fetus will try to exit the womb in order to eat it. This will endanger the life of both the mother and fetus. For this reason, she may be given to eat the food even on Yom Kippur. [Admur ibid]

[52] Issur Viheter Hearuch 60:5; Kaf Hachaim 617:7 in name of Levush; Ketzos Hashulchan ibid; See Erech Hashulchan 617:1 brought in Kaf Hachaim ibid; See also Besamim Rosh 353 that in today’s times we don’t even try to calm her down as it is a matter of danger and we give her to eat right away whether on Yom Kippur war with a non-Kosher  food, brought in Pischeiy Olam 617:2 and Kaf Hachaim ibid

[53] See Toras Hayoledes 53:8

[54] See Toras Hayoeldes 53:9-10

[55] From when is a woman considered pregnant in this regard? There is no difference in this regard whether she is in the beginning or end of her pregnancy. [M”B 617:1] The laws of fasting relevant to a pregnant woman begin to apply from the moment she knows she is pregnant, even if this is prior to the passing of 40 days from the time of conception. [Daas Torah 617:1; Sheivet Halevy 7:80; Nitei Gavriel 38:4] However, there are Poskim who question whether prior to 40 days we allow her to break her fast to prevent miscarriage. [Shaar HaTziyon 617:1; See also M”B 550:3; Kaf Hachaim 550:5]

[56] Ruling of Rav Asher Lemel Cohen

[57] See coming footnotes for explanation

[58] M”B 617:9; Mamar Mordechai 617:3; Alef Lamateh 617:5; Sdei Chemed 3:2; Meishiv Halacha 242; Minchas Yehuda 29; Nitei Gavriel 38:5; so ruled Rav A. L. Cohen

[59] According to Halacha, a child is considered premature, and an 8^th month child, until nine full months have passed from conception. [See Y.D. 374:8; See Meil Tzedaka 5, brought in Pischeiy Teshuvah 374:9 that we follow the Hebrew months in this regard, and not a number of weeks or days. Thus, since the months vary between 29 and 30 days, determining how many weeks/days need to pass depends on how many days were in each of the nine months of her pregnancy. If, for example, there were five 30-day months and four 29-day months, then it is exactly 38 weeks, which is 266 days. If, however, there were more or less than five 30 day months, then it would be more or less than 38 weeks. Thus, we determine the completion of nine months based on the passing of Hebrew months, and not based on weeks or days.] Medically, however, a child is only considered premature if born prior to week 37 from her last period, which is approximately week 35 from conception. Nonetheless, a child born in week 37-38 from the last period is termed an “early term baby” and quite often the child is not yet developed enough to be born. It is only considered full term in weeks 39-40 from the last period, which fits the Halachic definition of 37-38 weeks from conception. 

[60] See Poskim ibid that compare a woman giving birth to a regular Yoledes within three days, of which the law is that she may eat regularly. However, see Minchas Yehuda and Nitei Gavriel ibid who record she is to eat less than the Shiur. Vetzaruch Iyun.

[61] Piskeiy Teshuvos 317:1 footnote 3; Rav A. L. Cohen

The reason: As there is no danger involved for her or the child if she gives birth in her 9^th month, and hence there is no reason to permit her to eat in order to stop contractions.

[62] Toras Hayoledes 55

[63] Piskeiy Teshuvos 618; Shiurei Torah 3:10

[64] So is implied from Shiureiy Torah ibid towards end that by a food which weighs more than water it is to be less than 30 grams and less than 30 cc.

[65] Shiurei Torah 3:10, unlike Kaf Hachaim [and so rules Yalkut Yosef] who measures all based on weight; See Nishmas Avraham 612:2 footnote 16

[66] As 2:3 of an egg, which is the Shiur of the Kuseves [618:13] is 30 cc. [Shiureiy Torah ibid] Vetzaruch Iyun as Admur there writes 2:3 of an egg or a little more is the Shiur of a Kuseves, hence there is no exact Shiur. In any event seemingly to be on the safe side one is to eat less than that amount, and so is implied in Shiureiy Torah ibid. However, from Piskeiy Teshuvos 618:8 it is implied that one may eat that amount Vetzaruch Iyun.

[67] So is implied from Shiureiy Torah ibid towards end that by a food which weighs more than water it is to be less than 30 grams and less than 30 cc.

[68] See Shiureiy Torah 3:17 footnote 32 [p. 198] for the exact method of how this is to be measured [He Suggests filling the entire mouth with water, spitting it out, and less than half of the measurement is considered the minimum amount that one may have below the Shiur]

[69] Shiureiy Torah ibid

^[70] Chasam Sofer 6:16; M”B 618:21; Shiurei Torah 3:15 [p. 203]; Aruch Hashulchan 202:8; Kaf Hachaim 210:5; Piskeiy Teshuvos 210:1; Sefer Haminhagim ibid and footnotes 342-344;

Opinion of 6-7 minutes: The Tzemach Tzedek [Shaar Hamiluim 1:8-10] records 6-7 minutes regarding the Shiur of Achilas Peras. [Ketzos Hashulchan 36 footnote 5; 59 footnote 4; Shiureiy Torah ibid footnote 35; Sefer Haminhaghim [English] p. 93 regarding Tisha B’av]

[71] Shiureiy Torah ibid

[72] Rav Cohen

[73] M”B 618:21; Rav Cohen

[74] Shiureiy Torah 3:17 footnote 32; Nitei Gavriel 41:5

[75] 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; Kaf Hachaim 554:34 in name of in name of Kesonos Yosef 4, Ikarei Hadaat 29:36, Pischei Olam 554:6 regarding regular fast days; Meishiv Shalom 179; Igros Moshe 3:91; Tzitz Eliezer 10:25; Shevet Halevi 10:89; SSH”K 39:8; Nishmas Avraham 612:7; Toras Hayoledes 52:9 footnote 27; Piskeiy Teshuvos 612:2; Nitei Gavriel 37:23; 39:12-15; Encyclopedia Hilchatit Refuit Erech Yom Kippur Volume 3 p. 794; Toras Hayoledes 55:9

See regarding the status of the prohibition of consuming inedible items on Yom Kippur: Admur 612:8 and Michaber 612:6 based on Rambam that it is forbidden; Tur 612 in name of Avi Ezri [i.e. Ravayah] that there is no even rabbinical prohibition involved; Beis Yosef 612 that possibly there is no prohibition even according to Rambam if less than the Shiur; Meishiv Shalom 179 that according to the final ruling of the Michaber [and Admur] who omitted all the above leniency’s, one is to be stringent even by less than the Shiur; Shevet Halevi 10:89 that one who is lenient for the sake of a mitzvah is not to be protested;

[76] Poskim ibid

The reason: One who is bedridden, or weak in his entire body has the Halachic definition of a Choleh Sheiyn Bo Sakana, of which we rule that the Rabbinical prohibitions against taking medicine on Shabbos, and against eating Rabbinical prohibited foods, is lifted. Thus, being that swallowing a bitter pill is only Rabbinically forbidden on Yom Kippur, as it is not a food, and is not being eaten in the normal method, it therefore may be swallowed by an ill person. [ibid]

[77] Rav SZ”A in SSH”K ibid; Nishmas Avraham ibid; Piskeiy Teshuvos ibid

[78] Piskeiy Teshuvos ibid; Nitei Gavriel ibid

The reason: This is due to two prohibitions 1) The prohibition against eating, which Rabbinically includes even bitter and inedible foods. 2) The prohibition against taking medication on Shabbos and Yom Kippur. 

[79] Igros Moshe ibid based on ruling of Rav Akiva Eiger

The reason: As we view a potential life-threatening illness that can come as a result of not eating, or not taking medicine, as a life-threatening situation, for which one can break his fast on Yom Kippur. [ibid]

[80] Igros Moshe ibid

[81] Nishmas Avraham O.C. 612:7; Encyclopedia Hilchatit Refuit Erech Yom Kippur Volume 3 p. 795

[82] Igros Moshe ibid; SSH”K ibid; Nishmas Avraham ibid; Piskeiy Teshuvos ibid

[83] Kaf Hachaim 554:34 in name of Poskim regarding Tisha B’av; Heard from Rav Yaakov Yosef that the same applies on Yom Kippur, and so seems Pashut; Nishmas Avraham 5 612:2; SSH”K ibid; Piskeiy Teshuvos ibid; Nitei Gavriel ibid; Encyclopedia Hilchatit Refuit Erech Yom Kippur Volume 3 p. 795 footnotes 340-343