The prophet Zecharia (8, 19) states: “So says Hashem, G-d of Hosts: The fourth fast day, fifth fast day, seventh fast day, and tenth fast day shall be for the house of Yehuda for gladness, joy, and good times; [only] love truth and peace.” Our Sages (in Masechet Rosh Hashanah 18b) explain that the “fourth fast day” refers to the Seventeenth of Tamuz, for Tamuz is the fourth month when counting from Nissan (Nissan is the first of the months of the year according to our holy Torah). The “fifth fast day” refers to the fast of the Ninth of Av, for Av is the fifth month when counting from Nissan. The “seventh fast day” refers to the Fast of Gedalya which falls out on the third of Tishrei, which is the seventh month from Nissan. The “tenth fast day” refers to the fast of the Tenth of Tevet, which is the tenth month from Nissan.
The Rambam writes that the entire Jewish nation must fast on these days because of the tragedies that befell them on these days. This will serve to awaken their hearts and open the pathways to repentance. This will also serve as a reminder of our evil deeds and the deeds of our ancestors that resembled our current deeds which eventually caused these tragedies to befall them and us. Upon remembering these things, we shall mend our ways, as the verse states, “And they shall confess their sins and the sins of their fathers.”
The following five terrible events occurred on the Seventeenth of Tamuz: The two tablets bearing the Ten Commandments were broken, the daily Tamid offering brought in the Bet Hamikdash ceased, our enemies breached the walls of Jerusalem in the Second Temple era, the wicked Apostemos burnt the Torah, and an idol was erected in the sanctuary of the Bet Hamikdash.
Everyone is obligated to fast on the Seventeenth of Tamuz, and the fast begins at dawn and ends at nightfall with the emergence of the stars. Although the fast begins at dawn, if one wakes up in the middle of the night before dawn, he may not eat, unless he specifically made a condition before he went to sleep that he has in mind to wake up and eat.
Minors, meaning boys under the age of thirteen and girls under the age of twelve, are completely exempt from these fasts. They need not even fast for several hours. Even if they have the understanding to mourn over the loss of the Bet Hamikdash, as long as they have reached Bar/Bat Mitzvah age, they are completely exempt from these fasts. Even if they wish to act stringently and fast, one should object to them doing so. Some are stringent to only feed minors bread and water on public fast days. This is indeed customary among some Ashkenazi communities who hold that if the child is able to understand the gravity of the destruction of the Bet Hamikdash, he should only be fed bread and water. However, Sephardic and Middle Eastern Jews customarily do not rule this way, as Maran HaChida testifies that the custom among the Sephardim was to feed their children whatever they needed on public fast days.
Pregnant and nursing women are exempt from fasting on the Seventeenth of Tamuz, the Fast of Gedalya, and the Tenth of Tevet. (Their law regarding Tisha Be’av will, G-d willing, be discussed at a later time.) Even if they wish to be stringent and fast, one should object to them doing so.
Regarding this matter, a pregnant woman is defined as when her pregnancy is noticeable, meaning when the first trimester of pregnancy has elapsed. However, if she suffers from aches, pains, vomiting, and the like, she is exempt from all of these fasts even before three months of pregnancy have elapsed; this is especially true if forty days from the start of her pregnancy have already elapsed.
Regarding a woman who is nursing whom we have said is exempt from these fasts, the Poskim disagree about what actually defines “nursing.” Some say that only a woman who is physically nursing is exempt from these fasts, however, if she is not physically nursing, even if she finds herself within the twenty-four month period following birth, she is obligated to fast. On the other hand, others say that it is not important that she is not physically nursing, for within the twenty-four month period following birth a woman’s body is extremely weak, as our Sages say that “her limbs become dismembered,” and she is thus exempt from fasting.
For many years, Maran Harav Shlit”a would rule leniently on this matter and would say that any woman who is within the twenty-four month period after giving birth is exempt from fasting. Indeed, this is what he has written in his Chazon Ovadia which deals with these laws that regardless of whether the woman is physically nursing or not, if she is within the twenty-four month period after birth, she is exempt from fasting. Nevertheless, he adds that after delving deeply into this matter, it is only correct to rule leniently on this matter when she feels exceptionally weak, for she is then considered to bear the law of a nursing woman. However, if she feels no special weakness, such as dizziness and the like, it is correct to rule stringently that she should fast. Hagaon Harav Meir Mazuz, Rosh Yeshivat Kisse Rachamim, and Hagaon Harav Shalom Mesas rule likewise. Some say that any woman who is within the twenty-four month period following giving birth is exempt from fasting, for in general, she is usually involved with many household chores and the fast will only serve to weaken her extensively.
