WHO MUST FAST?
All must fast, including a Chosson and Kallah, and Baalei Habris (i.e. the Mohel, the Sandek, and the father of the baby). One who inadvertently ate during the fast must immediately resume fasting.
Mothers who are pregnant or nursing, or have difficulty fasting while tending to their young children, should consult with a Rov. [One shouldn’t be unduly strict in this regard, so as not to harm the wellbeing of mother and baby.] The ill/elderly should also consult with a Rav.
Anyone below Bar/Bas Mitzvah need not fast. From age nine upwards, the custom is to train children to fast for several hours, as per the child’s abilities. [One should not be unduly strict in this regard.]
An individual exempt from fasting should eat in private only, and avoid meat, delicacies or excessive intake. Children old enough to understand the concept of a fast should avoid delicacies and meat.
EATING PRIOR TO THE FAST
One may eat and drink the entire evening until dawn (4:13am), provided that either of these conditions are met:
- One didn’t go to sleep for the night. [Dozing off is not regarded as such.]
- One stipulated (preferably verbally) before going to sleep that he will eat upon waking. In this case, one recites the morning Brochos before eating.
LAWS OF FASTING
One shouldn’t brush one’s teeth or rinse one’s mouth. [If this will cause great aggravation, there is room to be lenient, provided that one leans forward to prevent any liquid from flowing down one’s throat; that one uses substances unfit for consumption (e.g. Listerine); and that one rinses with less than 86 ml.]
Non-chewable pills may be taken for medical purposes, without water. A Rav should be consulted about other medicines.
One may shower, bathe, apply ointments and creams, cut nails and hair. [Even those who choose to be strict on other fasts may be lenient on Erev Shabbos.]
When a Bris occurs on a fast, the Seudah takes place at night, after the fast.
One may touch food and engage in its preparation, but not taste it to determine whether it requires salt/spices. However, when preparing food for Shabbos, one may taste the food if necessary, provided that all of these conditions are met:
- One expels it without swallowing.
- One tastes only an absolute minimum.
- One does not taste more than 86 ml in total throughout the day.
CONDUCT ON A FAST DAY
One should learn Torah connected to the topic of the fast.
One should give increased Tzedakah, especially before davening. It is proper to give the value of the forgone meals – especially if one is exempt from fasting.
The purpose of fasting is to make a Cheshbon Hanefesh (soul reckoning) and do Teshuvah. Idling away one’s time, or partaking in joyous or entertaining activities, is not in the spirit of the fast. One should be especially careful to avoid anger.
SHACHARIS
During Shacharis, only the Chazzan recites Aneinu. Therefore, one who won’t be fasting shouldn’t serve as Chazzan.
[In the unlikely event that the Chazzan won’t be fasting, or less than three congregants are fasting: Instead of reciting Aneinu between Goel Yisroel and R’foeinu, the Chazzan includes Aneinu in the Brocho of Shema Koleinu, and concludes the Brocho regularly; i.e. Shomea Tefillah.]
A Chazzan who forgot to recite Aneinu:
- if he remembered before reciting Hashem’s name at the end of R’foeinu, he recites Aneinu immediately, and then repeats the Brocho of R’foeinu;
- if he already concluded the Brocho of R’foeinu, he recites Aneinu in the Brocho of Shema Koleinu, ending the Brocho with a double conclusion; i.e. Ha’one B’eis Tzara V’shomea Tefillah;
- if he already concluded the Brocho of Shema Koleinu, he recites Aneinu as a separate Brocho immediately after the Brocho of Sim Shalom.
It is customary to stand for the entire Selichos. [An infirm person may sit. If possible, he should at least stand for each recitation of the Yud-Gimel Midos.]
One who davens without a Minyan omits the Yud-Gimel Midos-Harachamim.
If Tachnun is not recited (e.g. a Chosson is present), Selichos is still recited, but Avinu Malkeinu is omitted.
One who is not fasting must still recite Selichos and Avinu Malkeinu.
TORAH READING
The passage of Vayechal is read, provided that at least three congregants are fasting.
A non-fasting individual must still hear Krias Hatorah of Vayechal, but is not called up for an Aliya. [If he is the only Kohen or Levi, he should absent himself.] If he is called up, and refusing the Aliya will pain him or minimize the honour of the Torah, he may accept the Aliya. In any case, he may perform Hagbah or Gelilah.
A non-fasting individual shouldn’t serve as the Ba’al Koreh, unless no one else can.
When the congregation recites the verses aloud, the Ba’al Koreh waits for silence before resuming. The Oileh begins these verses with the congregation, but ends with the Ba’al Koreh.
MINCHA
Mincha is longer than usual (due to Krias Hatorah and Haftorah); it should be timed to conclude before sunset (8:45pm). [This is especially pronounced on Erev Shabbos. Nevertheless, after the fact, Mincha may be davened until Tzeis.]
Ideally, Krias Hatorah shouldn’t begin prior to Mincha Gedolah (2:05pm). Shmoneh Esrei may certainly not begin before then.
Hoidu and Posach Eliyahu is recited.
After Haftorah, the Chazzan slowly recites Kaddish while the Torah is returned to the Aron Hakodesh, like Mincha on Shabbos.
An individual who forgot Aneinu may recite it in the passage Elokai N’tzor, before the second Yih’yu L’ratzon. If he didn’t remember until he ended Shmoneh Esrei, he does not repeat it. [A non-fasting individual does not recite Aneinu.]
The Chazzan recites Aneinu between Goel Yisroel and R’foeinu, and also recites Birchas Kohanim towards the end of Shmoneh Esrei. Avinu Malkeinu is omitted.
The Rebbe reinstated the custom of addressing the congregation after Mincha to arouse them to Teshuvah. This applies even when it is Erev Shabbos.
Maariv should be davened punctually, aiming to recite Shema just after Tzeis.
The fast concludes at Tzeis (9:16pm), and only after Kiddush. This applies even if one davened Maariv early, in which case he must also recite Shema before Kiddush.
