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2. On Tisha B'Ab one begins the fast while it is still daytime (before Sh'qi`ah) on the day before and the fast continues until Ts'et HaKhokhavim.
3. During the fast of the 17th of Tamuz one is permitted to bathe, anoint (that is apply oil to ones skin or wear deodorant or cologne, etc.), wear (leather) shoes, and have marital relations with one's spouse.
4. If the fasts of 17th of Tamuz or Tisha B'Ab fall on Shabbat, the fast is delayed until the Sunday following.
5. On the Shabbat prior to the 17th of Tamuz, the fast is announced in the Beith HaK'neseth [synagogue]. Reminding the congregation that the fast is on "such and such" day, this is announced after the Torah reading before the Musaf service.
6. It is forbidden for the owners of restaurants and kiosks, etc, to sell food on these fast days, unless they know that those eating and drinking are ill or non-Jews that are exempt from the mitsvah.
7. A boy who has not reached the age of thirteen or a girl who hasn't reached the age of twelve are completely exempt from these fasts. This is unlike Yom HaKippurim where they are required for the purpose of education. This is because these fast will be canceled with the coming of the Mashiahs and it is hoped that this will be before they come of age, so they need not prepare for this mitsvah.
8. However, it is an admirable practice that children should refrain from sweets and "fun" food so that they can appreciate the seriousness of the day.
9. Pregnant or nursing women in the first twelve months after the child's birth are not required to fast on the fast of the 17th of Tamuz according to most Sefardi authorities. Even Ashkenazi woman can be lenient with this. HaGaon Hakham Ovadia Yosef, shlita, rules that even a woman that has stopped nursing, or one who, God Forbid, had a miscarriage can be lenient in the first twenty-four months after birth regarding all the fast except Tisha B'Ab and Yom HaKippurim. However, it goes with out saying that these women that are exempt from the fast should refrain from eating for enjoyment or any more than is necessary for the health of the infant.
10. A sick person, even if his life is not in peril, is exempt from these fasts. A sick person can be defined as one who is very ill where the fast who have a very negative impact on his health. However, he should eat only modestly. Many authorities even exempt one that has recovered from illness if there is a chance that the fast would cause a relapse. A woman who gave birth is considered a sick person for these purposes for thirty days after the birth of the child.
11. A bridegroom and bride within seven days of their wedding are both exempt from the fast of the 17th of Tamuz. This is also the rule when a Brith Milah [Jewish ritual circumcision occurring on the eighth dat after birth] falls on the 17th of Tamuz. In such a case the father of a Brith Milah, the Mohel, and the Sandak are all exempt from the fast.
12. One should not wash out his mouth upon awaking on the morning of a public fast day. However, if there is a strong need, it is permissible if one is careful not to swallow the water. The same rule applies to the brushing of the teeth for one whom it is difficult to go without. However, on Tisha B'Ab, it is not permitted at all.
13. One who needs to take medication can take it without water as long as there isn't a good taste to the medication. Rav Yaakov Peretz, shlita, teaches that one who cannot swallow pills without water can take them with a small amount of bitter tea (without sugar). However, on Yom HaKippurim and Tisha B'Ab, one should not be lenient.
14. Some authorities forbid one to smoke cigarettes on the days of public fasts, while others permit it. However, today, since many authorities forbid the smoking of cigarettes in public at all, it is appropriate to be strict in this matter, especially on Tisha B'Ab.
15. It is forbidden to chew gum on a public fast day unless it is completely without flavoring.
16. One who forgot and ate on a public fast day, remembering afterwards must complete the fast. According to the strict letter of the law, he does not have to fast on another day, but it is appropriate to do so to atone for his mistake. If he remembered before he ate a olive-size amount, then he can even say the special prayer "`Anneinu [Answer us, the prayer is added to the blessing Sh'm`a Qoleinu of the `Amidah]." However, if he ate an olive's bulk or more, then he should complete the fast, he should not say this prayer.
17. An individual who fast on a public fast day is required to say the prayer "`Anneinu" Shaharith and Min?ah. Also, it seems from the language of the Shulkhan `Arukh that one is also required to say it during Arabith the day before all of the fasts, even for those fasts that do not begin until dawn. However, many modern poskim [halakha decisors] have ruled that it is not the custom to say it during Arabith except for Tisha B'Ab. The prayer is inserted in the last of the Petitions of the `Amidah, Sh'm`a Qoleinu. The Shalia? Tsibor [prayer leader], when saying the repetition says the prayer, with a special hathamah [literally signature, it refers to the blessing sentence at the end of a longer blessing/prayer] between the seventh [go'el] and eight prayer [r'fuah] of the `Amidah.
18. If one forgot and did not say "`Anneinu," and finished the blessing Sh'm`a Qoleinu, he should not return and recite it.
19. If the Shaliah Tsibor forgot to say "`Anneinu" after the prayer "Go'el" and began the prayer "R'fa'einu," he should return and say "`Anneinu" and then continue with "R'fa'einu" - as long as he as not finished the prayer "R'fa'einu." But if he did not remember before he said, "Barukh Ata HaShem…" of "R'fa'einu" he should not return and say the prayer "`Anneinu" as its own blessing, but include it in Sh'm`a Qoleinu (as is done with the individual praying) without the hathamah. If he forgot the blessing completely he should not say it, however it is good to then say it at the end of the `Amidah.
20. The Shaliah Tsibor can only say "`Anneinu" as its own blessing (in the repetition) if there are at least ten people in the Beith HaK'neseth [synagogue] that are fasting (including the Shalia? Tsibor). Some authorities permit it for public fast in which at least six people in the Beith HaK'neseth are fasting. Yet many say that the Shaliah Tsibor should not say it as a blessing itself but as part of Sh'm`a Qoleinu as an individual.
21. During public fast days the Torah is read during the Shaharith and Minhah services. Three `aliyoth are read from parshat Way'hal. Ashkenazim customarily say the Haftorah, "Darshu HaShem B'hamts'u" while Sefardim do not read from the Haftorah except in the Shaharith service of Tisha B'Ab where the portion "Shuvah Yisrael" is read.
22. It is not permitted to bring the Torah out on a public fast day if there aren't at least six worshippers fasting. Some authorities require ten.
23. In any event, one who is not fasting, even if exempt for reasons of illness and the like, cannot receive an `aliyah to the Torah.
24. If the Torah reader cannot fast for some reason, he can still read from the Torah if there isn't another capable reader.
25. Kohanim say the priestly benediction during Minhah on fast days.
26. There are various customs regarding the wearing of Tefillin on fast days. Some, mainly Ashkenazim, lay tefillin at home, say the "Sh'm`a" and then remove the tefillin, praying the Shaharith service without tefillin, then later putting on the tefillin and praying with them during the Minhah service. The custom of Sefardim in Yerushalayim is to wear tefillin during Shaharith service alone, while many other Sefardim, such as Halabim [Syrians from Aleppo] wear tefillin for both Shaharith and Minhah services.
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