Breaking The Fast
The Mishnah Berurah quotes three opinions regarding circumstances in which the fast may be broken. According to the first, a healthy individual must fast if he can sustain the fast without undue suffering and without any subsequent weakening that would affect his ability or inclination to heartily partake of his Passover Seder meal (and specifically the matzah). (If one is obligated to partake of a festive meal that day, such as if he is the father of an infant on the day of circumcision, this opinion requires him to undertake a reciprocal fast at the soonest opportunity.) According to the second custom (quoted by the Magen Avraham in the name of the Maharash Levi), the fast may be broken at any festive meal celebrating a circumcision or (interestingly) a redemption of the firstborn. According to the third custom, based upon the Maharshal (Yam Shel Sh'lomo, Bava Kamma 7:37), the fast may even be broken at a seudat mitzvah for a siyum celebrating the completion of study of a tractate of Talmud. The latter custom is commonly observed.
If a firstborn attending a siyum does not hear the completion of the tractate, or if he does not understand what he hears, or if he is in the shiva period of mourning and is thus forbidden from listening to the Torah material being taught, some authorities rule that subsequent eating would not qualify as a seudat mitzvah and he would therefore be forbidden to break his fast (Ben Ish Chai 1:96:25; Rabbi Shlomo Yosef Elyashiv, Siddur Pesach K'hilchaso, p. 168; Rabbi Ovadia Yosef, Chazon Ovadiah, p. 99). Other authorities allow a firstborn to break his fast under such circumstances (Minchas Yitzchak 9:45; Teshuvos V'hanhagos 1:300, 2:210 in the name of Rabbi Yaakov Yisrael Kanievsky). The Minchas Yitzchak (ibid.) suggests that a firstborn in such a position should at least try to contribute to the siyum in some way, such as by sponsoring or helping to prepare the meal.
In order to break one's fast on a seudat mitzvah, many authorities rule that one must partake of at least a kotevet of food (around 1.5 to 2 oz.) or a melo lugmav of liquid (at least around 1.7 oz.) at the seudah (Minchas Yitzchak, ibid.; Chazon Ovadiah, ibid.; Teshuvos V'hanhagos, ibid.). Other authorities rule that a firstborn need not eat anything at the siyum itself, and that he may break his fast anytime after the siyum (Siddur Pesach K'hilchaso, ibid; Rabbi Yehoshua Menachem Mendel Ehrenberg, Devar Yehoshua 2:81).
Rabbi Moshe Feinstein (OC 1:157), based on the N'mukei Yosef (Bava Batra 53b), the Ran (ibid. 121b), the Rashbam (ibid), and the Eliyah Rabba, extends the possibility of breaking the fast to include even breaking it at a festive meal celebrating the completion of any mitzvah (commandment) that had required regular, continual involvement. According to these authorities, such a meal would be considered a seudat mitzvah of adequate caliber to exempt one from continuing the fast.
Additionally, the Mordechai (Pesachim 107) quotes the ruling of his father-in-law Rabbeinu Yechiel that firstborns need not fast at all on the day before Passover; firstborns need only limit their diet to snacks. (The Bigdei Yesha commentary suggests the rationale behind this ruling was to avoid holding a fast during the month of Nisan, which is generally prohibited.) The Mishnah Berurah states that it is appropriate for a weak individual to follow this ruling.
Read more about this topic: Fast Of The Firstborn
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