Fasting:[1]

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

Must a nursing woman fast?[2] Nursing[3] women are exempt from fasting.[4] This applies even if they do not experience pain in fasting, nevertheless, they are not obligated to fast.[5] Nevertheless, the custom of nursing women is to be stringent to fast[6], unless they experience great pain [or feel weak[7]] in which case they are not to fast.[8] They are likewise not required to make up the fast at a later date.[9] [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.[10] They are also not required to make up the fast at a later date.[11]]

Women after birth:[12] 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?[13] 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.[14] [Accordingly, they are to avoid eating meat and drinking wine, unless they are weak and need it for their strength.[15]]

Q&A Must a woman within two years of birth fast? Some Poskim[16] 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[17], 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?[18] No. They may eat immediately in the morning.

B. Tishe Beav:[19]

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.[20] 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.[21] Some Poskim[22] 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:[23] A woman within 30 days of childbirth is not required to fast.[24] Nevertheless, the custom is to fast unless she is experiencing great pain, in which case there is worry of danger.[25] 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.[26] [Practically, in today’s times all women within thirty days of birth are to be taught not to fast.[27] However, some Poskim[28] 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.[29]]

Taanis Nidche:[30] 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].[31] [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.[32] 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].[33]

 

Q&A When exempt from fasting, as stated above, must one nevertheless try to fast as many hours as possible? Some Poskim[34] 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.[35] Nevertheless, if possible, one is try to fast at night, until the morning.[36] 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.[37]   Must one who needs to eat or drink only take the minimal measurements “Shiurim” as required on Yom Kippur? Some Poskim[38] rule one is required to follow the same eating and drinking measurements “Shiurim” prescribed on Yom Kippur. Other Poskim[39] 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.[40]     If one is medically required to drink, must he nevertheless abstain from eating foods? Some Poskim[41] 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[42] 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?[43] Yes.   May one who is not required to fast eat like a normal day?[44] 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?[45] 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.[46]] When Tisha B’av falls on Sunday, must one who is not fasting say Havdala prior to eating? Yes.[47] This includes men and women. What is the Seder of Havdala in such a case? One omits the verses of “Hinei Keil Yeshuasi”[48], 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[49] rule one is to use wine or grape juice. Others[50] 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.[51] 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:[52]

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.[53]]

Must a nursing mother who needs milk for her infant, fast?[54] 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.[55]

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[1] See Toras Hayoledes 50-51

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

[3] 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.

[4] 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.

[5] Rama ibid; Siddur Yaavetz

[6] 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

[7] M”B 550:5

[8] 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.

[9] 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.

[10] 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.

[11] 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.

[12] 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]

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

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

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

[16] 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]

[17] 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

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

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

[20] Piskeiy Teshuvos 554:6

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

[22] 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.

[23] 554:6; For a further understanding of such cases see Admur 617-618

[24] 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]

[25] 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!

[26] Rama ibid

[27] 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

[28] 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

[29] M”B 554:13

[30] 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]

[31] 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.

[32] 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]

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

[34] Elya Raba brought in M”B 554:16

[35] Piskeiy Teshuvos 554:9

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

[37] Kaf Hachaim ibid; Poskim ibid

[38] 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

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

[40] 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]

[41] 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

[42] 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!

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

[44] Ashel Avraham 686 Mahadurah Tinyana

[45] 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

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

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

[48] 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

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

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

[51] Kaf Hachaim ibid

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

[53] 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.

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

[55] 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