Some authorities prohibit smoking tobacco on Tisha b'Av, while others permit it after midday in the privacy of one's own home. Editor's note: this halacha does not reflect the permissibility or impermissibility of smoking in light of modern medical information on the subject.
Consult your rabbi. Something that does not take much time, like lighting candles or tying knots, is permitted. As the knowledge of the health risks associated with smoking became more widespread and universally acknowledged, and the number of smokers starting dropping, many more poskim began ruling stringently as well.
Interestingly, the posek most smokers associate with these apparently illogical claims is the Chasam Sofer. Yet, anyone who actually read the words of the great Chasam Sofer inside Chiddushim to Gemara Shabbos 86b s. And the examples he gives are issurim chamurim — Chilul Shabbos and eating on Yom Kippur — that if a non-Jewish doctor would tell one to do, he must obey.
Accordingly, smoking would certainly fit in this category of when one must listen to his doctor, even if non-Jewish. The Dejer Rebbe actually was able to quit smoking completely several years before his petirah.
This author has recently heard from Dr. He also writes that a father, even one already addicted to cigarettes, should not allow his children to start smoking! Yet, they later retracted, changing their psak, and prohibited it see footnote They maintain that the hetterim of previous generations no longer apply.
He reportedly added that it behooves all Yeshivos to emulate Yeshivas Mir, whom he commended for publicizing that smoking is assur in all areas of the Yeshiva, including hallways and dormitories.
He wrote that smoking impugns and erodes the reverence necessary in a Beis Haknesses , adding that smoking in shul may even be considered a Chillul Hashem , as the gentiles do not permit it in their houses of worship. Thanks are due to Rabbi Yechezkel Silberstein for pointing out several of these invaluable sources.
Disclaimer : This is not a comprehensive guide, rather a brief summary to raise awareness of the issues. In any real case one should ask a competent Halachic authority.
Articles may be distributed to another person intact without prior permission. We also encourage you to include this material in other publications, such as synagogue or school newsletters. The Seudas Mafsekes is eaten on the ground. As it is not intended for social gathering or for socializing, it should also be eaten alone.
When there are a number of people in the same house they should eat it separately, each one on his own i. While it is preferable to refrain from all socializing, one must make sure not to eat as three or more people together as this would obligate the men involved in a Zimun. Therefore, it is important to avoid putting ourselves in a situation in which it is questionable whether it is necessary to me Mezamen]. There are those that are accustomed to eat a boiled egg dipped in Ash many do not, as the Vilna Gaon states, maintaining that the last meal needs to be as simple as possible.
See Maaseh Rav. There are those who dip their bread in ash. Chazal explain this to be the case during a period of oppression against Klal-Yisroel. Although they are customary they are Minhag Yisroel Minhag Yisroel is deemed to have the strength of Halacha and thus all Jewish adults must fast. One may choose the shortest day of the year to do so. The general rule that one who is not fasting needs to make up the fast on some other day does not apply to a pregnant woman or nursing mother.
Women facing such a situation should ask their Rov. It is only when they feel weak and that there is a necessity to drink, that they should break their fast. Once they have broken their fast there is no reason for them to minimize their eating.
Although there is no reason to minimize the volume of food they are to consume they still should refrain from eating delicacies and various other luxury foods. After they have tried to fast the Minhag is that they need not make up the fast. If they would like to continue fasting and they know it poses no real danger to their personal well being then they may.
However one must bear in mind that, should they stop fasting, they will need to make up this fast another time.
If they have already fasted past Chatzos then they do not need to make up the fast at a future point in time. If a person broke their fast before Chatzos and on the makeup fast they fast until Chatzos and then break it they were Yotzei and do not need to make it up again.
If they wish to fast they should consult with both their professional guidance i. Someone with an acute mental illness should ask their professional guidance and Rov as to whether they should fast or not. It is hard to give an exact age for the above: much depends on the child. From age nine and up there are many that are Noheg that children should fast until Chatzos. If they are having a difficult time fasting they should break their fast. Obviously, if they are having a difficult time with fasting they should break their fast.
They have no obligation to make up the fast. The Chosson and Kallah should refrain from wearing Shabbos clothing unless they risk the shidduch by not looking sufficiently presentable without wearing Shabbos garb.
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