What’s Up With the Minor Fast Days?

Explaining the Minor Fast Days, with context for each source

The Minor Fast Days "on one foot":

There are several "minor" fast days that are only sunrise to sunset. This source sheet explains each of them.

When Are the Minor Fast Days?

(יט) כֹּֽה־אָמַ֞ר יהוה צְבָא֗וֹת צ֣וֹם הָרְבִיעִ֡י וְצ֣וֹם הַחֲמִישִׁי֩ וְצ֨וֹם הַשְּׁבִיעִ֜י וְצ֣וֹם הָעֲשִׂירִ֗י יִהְיֶ֤ה לְבֵית־יְהוּדָה֙ לְשָׂשׂ֣וֹן וּלְשִׂמְחָ֔ה וּֽלְמֹעֲדִ֖ים טוֹבִ֑ים וְהָאֱמֶ֥ת וְהַשָּׁל֖וֹם אֱהָֽבוּ׃ {פ}

Zechariah 8:19

(19) Thus said the LORD of Hosts: The fast of the fourth month, the fast of the fifth month, the fast of the seventh month, and the fast of the tenth month shall become occasions for joy and gladness, happy festivals for the House of Judah; but you must love honesty and integrity.

Context: This is from the Biblical Book of Zechariah. Zechariah was a prophet who lived during the time of the Persian Emperor Darius 1 (so 520-518 BCE), when the Jews had already returned to Jerusalem from Babylon. In Chapter 7, Zechariah is asked whether the Jews still need to fast on Tisha B'Av, because they have now returned to Jerusalem. Over the next 2 chapters, Zechariah basically answers that when the Jews treat each other kindly and honestly, then G-d will bring about a day when the fast days related to Jerusalem will now become days of joy.

Note that in the Bible the first month is Nisan, not Tishrei. Thus, "the fast of the fourth month" is The 17th of Tammuz, "the fast of the fifth month" is Tisha B'av, "the fast of the seventh month" is Tzom Gedaliah, and "the fast of the tenth month" is The 10th of Tevet". Either Zechariah doesn't know about The Fast of Esther, or Zechariah doesn't mention it because it's not directly mourning over Jerusalem.

What would be your determining factor as to when these fasts didn't need to happen?

What Are Those Days?

משנה תורה, הלכות תעניות ה׳:ד׳

(ד) וְאַרְבָּעָה יְמֵי הַצּוֹמוֹת הָאֵלּוּ הֲרֵי הֵן מְפֹרָשִׁין בַּקַּבָּלָה (זכריה ח יט) "צוֹם הָרְבִיעִי וְצוֹם הַחֲמִישִׁי" וְגוֹ'. צוֹם הָרְבִיעִי זֶה שִׁבְעָה עָשָׂר בְּתַמּוּז שֶׁהוּא בַּחֹדֶשׁ הָרְבִיעִי. וְצוֹם הַחֲמִישִׁי זֶה תִּשְׁעָה בְּאָב שֶׁהוּא בַּחֹדֶשׁ הַחֲמִישִׁי. וְצוֹם הַשְּׁבִיעִי זֶה שְׁלֹשָׁה בְּתִשְׁרֵי שֶׁהוּא בַּחֹדֶשׁ הַשְּׁבִיעִי. וְצוֹם הָעֲשִׂירִי זֶה עֲשָׂרָה בְּטֵבֵת שֶׁהוּא בַּחֹדֶשׁ הָעֲשִׂירִי:

Mishneh Torah, Fasts 5:4

(4) These four fast days are distinctly mentioned in the prophetic books: "The fast of the fourth month, the fast of the fifth, the fast of the seventh, and the fast of the tenth" (Zechariah 8:19). The fast of the fourth month is the seventeenth of Tammuz, which is in the fourth month; the fast of the fifth is Tish'ah b'Av, which is in the fifth month; the fast of the seventh is the third of Tishri, which is in the seventh month; and the fast of the tenth is the tenth of Tevet, which is in the tenth month.

Context: This is from Maimonides’ Mishneh Torah, where he reorganizes all the rules in the Talmud, cutting out the discussion and just giving the bottom line. Here he is explaining what the minor fast days are. He gets to the Fast of Esther in the next part.

Why Do We Fast on the 17th of Tammuz?

משנה תענית ד׳:ו׳

(ו) חֲמִשָּׁה דְבָרִים אֵרְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וַחֲמִשָּׁה בְּתִשְׁעָה בְאָב. בְּשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבָטַל הַתָּמִיד, וְהֻבְקְעָה הָעִיר, וְשָׂרַף אַפּוֹסְטֹמוֹס אֶת הַתּוֹרָה, וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. ....

Mishnah Ta'anit 4:6

(6) The mishna discusses the five major communal fast days. Five calamitous matters occurred to our forefathers on the seventeenth of Tammuz, and five other disasters happened on the Ninth of Av. On the seventeenth of Tammuzthe tablets were broken by Moses when he saw that the Jews had made the golden calf; the daily offering was nullified by the Roman authorities and was never sacrificed again; the city walls of Jerusalem were breached; the general Apostemos publicly burned a Torah scroll; and King Manasseh placed an idol in the Temple Sanctuary....

Context: This is from the Mishnah, Masechet (Tractate) Ta’anit, which is about fasting. Here the reasons are given for why The Seventeenth of Tammuz (and then Tisha B’Av) is a fast day. Although the breaching of the walls of Jerusalem are considered to be the biggest reason, other events are ascribed to this day as well.

Note that the bold words are the ones actually in the Mishnah. This is important here because the non-bolded words are interpretation. Thus, there is dispute over several of these matters as to who was involved.

Why are these things deserving of a (minor) fast day?

תענית כ״ח ב:ח׳-י׳

חֲמִשָּׁה דְּבָרִים אֵירְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וְכוּ׳ נִשְׁתַּבְּרוּ הַלּוּחוֹת מְנָלַן דְּתַנְיָא בְּשִׁשָּׁה לַחֹדֶשׁ נִיתְּנוּ עֲשֶׂרֶת הַדִּבְּרוֹת לְיִשְׂרָאֵל ... וּכְתִיב וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה עֶשְׂרִים וְאַרְבְּעָה דְּסִיוָן וְשִׁיתְּסַר דְּתַמּוּז מְלוֹ לְהוּ אַרְבְּעִיןבְּשִׁיבְסַר בְּתַמּוּז נְחֵית אֲתָא וְתַבְרִינְהוּ לְלוּחוֹת וּכְתִיב וַיְהִי כַּאֲשֶׁר קָרַב אֶל הַמַּחֲנֶה וַיַּרְא אֶת הָעֵגֶל וַיַּשְׁלֵךְ מִיָּדָיו אֶת הַלֻּחוֹת וַיְשַׁבֵּר אֹתָם תַּחַת הָהָר:

Taanit 28b:8-10

§ The mishna taught: Five calamitous matters occurred to our forefathers on the seventeenth of Tammuz, one of which was that the tablets were broken. The Gemara asks: From where do we derive that the tablets were broken on this day? As it is taught in a baraita: On the sixth of the month of Sivan the Ten Commandments were given to the Jewish people. ...and it is written: “And Moses entered into the midst of the cloud, and he went up into the mount, and Moses was on the mount forty days and forty nights” (Exodus 24:18). The calculation is as follows: There were twenty-four days remaining in Sivan, plus the first sixteen days of Tammuz, which comes to forty days.On the seventeenth of Tammuz, Moses descended, came, observed the people worshipping the Golden Calf, and broke the tablets. And it is written: “And it came to pass, as soon as he came near to the camp, that he saw the calf and the dancing, and Moses’ anger burned, and he cast the tablets out of his hands, and broke them beneath the mount” (Exodus 32:19). This shows that the tablets were shattered on the seventeenth of Tammuz.

Context: This is from the Babylonian Talmud, Masechet (Tractate) Ta’anit, which is about fasting. Here the Gemara is trying to explain the events in the Mishnah.

Later rabbis try to use this math to prove that not only did Moses shatter the Ten Commandments on The Seventeenth of Tammuz, he brought down the second set on Yom Kippur (See Rashi on Exodus 31:18), thus making Yom Kippur a day of second chances and reconciliation.

תענית כ״ח ב:י״א

בָּטַל הַתָּמִיד גְּמָרָא:

Taanit 28b:11

§ The mishna taught that on the seventeenth of Tammuz the daily offering was nullified. The Gemara explains: It is a tradition that this occurred on that date.

Context: Again from Masechet Ta’anit. It's unclear whether the nullification of the daily sacrifice was ordered by the Romans (during the destruction of the Second Temple) or put in place by the priests due to a lack of sheep during the siege by the Babylonians (during the destruction of the First Temple). (See https://www.jewishvirtuallibrary.org/17th-of-tammuz-shva-assar-b-tamuz)

תענית כ״ח ב:י״ב-י״ג

הוּבְקְעָה הָעִיר בְּשִׁבְעָה עָשָׂר וְהָכְתִיב בַּחֹדֶשׁ הָרְבִיעִי בְּתִשְׁעָה לַחֹדֶשׁ וַיֶּחֱזַק הָרָעָב בָּעִיר וּכְתִיב בָּתְרֵיהּ וַתִּבָּקַע הָעִיר וְגוֹ׳אָמַר רָבָא לָא קַשְׁיָא כָּאן בָּרִאשׁוֹנָה כָּאן בַּשְּׁנִיָּה דְּתַנְיָא בָּרִאשׁוֹנָה הוּבְקְעָה הָעִיר בְּתִשְׁעָה בְּתַמּוּז בַּשְּׁנִיָּה בְּשִׁבְעָה עָשָׂר בּוֹ:

Taanit 28b:12-13

The mishna further taught that on the seventeenth of Tammuz the city walls of Jerusalem were breached. The Gemara asks: Was this tragedy something that occurred on the seventeenth of Tammuz? But isn’t it written: “In the fourth month, on ninth of the month, the famine was severe in the city” (Jeremiah 52:6), and it is written immediately afterward: “Then a breach was made in the city” (Jeremiah 52:7), which clearly indicates that the city was breached on the ninth.Rava said: This is not difficult, as here the verse is referring to the First Temple, whereas there, in the mishna, it describes the destruction of the Second Temple, as it is taught in a baraita: Upon the destruction of the First Temple, the city walls were breached on the ninth of Tammuz; and at the destruction of the Second Temple they were breached on the seventeenth of Tammuz.

Context: This is again from Masechet Ta’anit. The question here is: If Jeremiah it pretty clear that the Babylonians breached the walls on the 9th of Tammuz, then why is this attributed to the 17th of Tammuz? The answer is that we’re talking about the Second Temple, not the First Temple.

תענית כ״ח ב:י״ד

שָׂרַף אַפּוֹסְטְמוֹס אֶת הַתּוֹרָה גְּמָרָא:

Taanit 28b:14

The mishna further taught that on the seventeenth of Tammuz Apostemos publicly burned a Torah scroll. The Gemara explains: This, too, is a tradition.

Context: Again from Masechet Ta’anit. It's not clear who Apostemos is, and therefore it's uncertain as to when this happened. Possibilities include:

1. A Roman soldier, around the year 50 CE (see The Antiquities of the Jews 20:5:4)

2. The executioner who wrapped a Torah around Rabbi Chanina ben Teradyon before burning both of them, around the year 135 CE (According to the Jerusalem Talmud Ta'anit 23b:1, the Torah was burned at "Lod"/Lydda, and according to the Babylonian Talmud Bava Batra 10b:1 those killed by the Romans are considered to be "the Martyrs of Lod")

3. Antiochus, around the year 165 BCE (see 1 Maccabees 1:54)

(See https://jewishencyclopedia.com/articles/1660-apostomus)

תענית כ״ח ב:ט״ו-כ״ט א:א׳

הֶעֱמִיד צֶלֶם בַּהֵיכׇל מְנָלַן דִּכְתִיב וּמֵעֵת הוּסַר הַתָּמִיד וְלָתֵת שִׁקּוּץ שֹׁמֵםוְחַד הֲוָה וְהָכְתִיב וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם אָמַר רָבָא תְּרֵי הֲווֹ וּנְפַל חַד עַל חַבְרֵיהּ וְתַבְרֵיהּ (לֵיהּ) לִידֵיהּ וְאִשְׁתְּכַח דַּהֲוָה כְּתִיבאַנְתְּ צְבֵית לְ[אַ]חְרוֹבֵי בֵּיתָא יְדָךְ אַשְׁלֵימְתְּ לֵיהּ

Taanit 28b:15-29a:1

The mishna also stated that on the seventeenth of Tammuz Manasseh placed an idol in the Sanctuary. The Gemara asks: From where do we derive that this occurred on the seventeenth of Tammuz? As it is written: “And from the time that the daily offering shall be taken away and the abomination that causes appallment is set up” (Daniel 12:11), which indicates that an idol was placed in the Temple on the very day that the daily offering was suspended.The Gemara asks: And was there only one idol placed there? But isn’t it written: “And upon the wing of detestable things shall be that which causes appallment” (Daniel 9:27)? The plural, “detestable things,” indicates the presence of at least two idols. Rava said: There were initially two idols, but one fell upon the other and broke its hand. Since only one idol was whole, the mishna mentions only that one. Rava continues: And an inscription was found on the broken idol that read:You want to destroy the Temple; I have given you your hand. It is as though one idol said to the other: You are seeking to destroy the Temple by causing Israel to pray to you; I, too, give you a hand to assist you.

Context: More Masechet Ta’anit. It's unclear again who set up this idol. Possibilities include:

1. King Menasseh of Judah, around the year 675 BCE (see 2 Chronicles 33:7 and 2 Kings 21:7). This is the interpretation assumed by Rashi.

2. Antiochus, around the year 165 BCE (see 1 Maccabees 1:53). This would work with the wording in the Mishnah, which seems to imply that whomever burnt the Torah also put up the idol in the Temple.

(See https://jewishencyclopedia.com/articles/353-abomination-ofdesolation)

קיצור שלחן ערוך קכ״ב:א׳

(א) כֵּיוָן שֶׁבְּשִׁבְעָה עָשָׂר בְּתַמּוּז הִתְחִילוּ צָרוֹת הַחֻרְבָּן, לָכֵן נוֹהֲגִין קְצָת אֲבֵלוּת מִיּוֹם זֶה עַד אַחַר תִּשְׁעָה בְּאָב. … אֵין נוֹשְׂאִין נָשִׁים, … וְיֵשׁ נוֹהֲגִין שֶׁלֹּא לֶאֱכֹל בָּשָׂר וְשֶׁלֹּא לִשְׁתּוֹת יַיִן מִשִּׁבְעָה עָשָׂר בְּתַמּוּז עַד אַחַר תִּשְׁעָה בְּאָב, אִם לֹא בַּשַׁבָּת אוֹ סְעוּדַת מִצְוָה.

Kitzur Shulchan Arukh 122:1

(1) Since the Seventeenth of Tammuz marks the beginning of the anguish of the destruction of the Beis Hamikdash, it is customary to observe a partial mourning, from that day until after Tishah beAv. … No weddings are performed, … Some people have the custom not to eat meat, nor to drink wine from the Seventeenth of Tammuz until after Tishah beAv, except on Shabbos or at a meal that is considered a mitzvah.

Context: This is from the Kitzur Shulchan Aruch, meaning “The Abridged Shulchan Aruch”. Similar to how Maimonides abridged the Talmud, Shlomo Ganzfried made the Shulchan Aruch more useful to his contemporaries circa 1850. Of the four sections of the Shulchan Aruch, Ganzfried focused on Orach Chayim (which is about ritual observance) and Yoreh De’ah (which is about things like kashrut, mourning, and tzedakah). He did not focus on Evan HaEzer (about getting married) or Choshen HaMishpat (about financial disputes), as those things (hopefully) don’t recur throughout a person’s life.

A meal that is considered a mitzvah would be a feast after a circumcision or baby naming, or a Bar(t)-Mitzvah.

Why wouldn’t people eat meat during “The Three Weeks”?

קיצור שלחן ערוך קכ״ב:ג׳

(ג) וְכֵן נוֹהֲגִין שֶׁאֵין מִסְתַּפְּרִין בְּיָמִים אֵלּוּ, לֹא שַׂעֲרוֹת הָרֹאשׁ וְלֹא שְׂעַרוֹת הַזָּקָן וְלֹא כָּל שֵֹעַר שֶׁבְּגוּפוֹ. וְאָסוּר לַגְּדוֹלִים לְסַפֵּר אֶת הַקְּטַנִּים.

Kitzur Shulchan Arukh 122:3

(3) It is the custom not to have the hair cut during these days, neither the hair of the head, nor of the beard nor of any part of the body. Adults are forbidden to give their children a haircut.

Context: More Kitzur Shulchan Aruch.

Why would kids not get haircuts during The Three Weeks?

Why Do We Fast on Tzom Gedaliah?

Tzom Gedaliah is on the 3rd of Tishrei. We start with a joke:

A Rabbi visits one of his congregants on Tzom Gedaliah and finds him sitting down to a meal. Surprised, the Rabbi asked him why he was ignoring the requirement to fast on this date.

I have three reasons for not observing Tzom Gedaliah, the man replied:

First of all, if Gedaliah hadn't been killed on this particular date, he'd be dead by now anyway.

Secondly, if I had been killed, I'm sure Gedaliah wouldn't fast for me.

And finally, if I don't even bother to fast on Yom Kippur I'm certainly not going to fast on Tzom Gedaliah!

(Found in Telushkin, Rabbi Joseph. Jewish Humor: What the Best Jewish Jokes Say About the Jews; also in https://elie-expo.blogspot.com/2005/10/fasting-for-gedaliah.html)

Context: This is a classic Jewish joke.

What does it say about Jews?

מלכים ב כ״ה:כ״ב-כ״ה

(כב) וְהָעָ֗ם הַנִּשְׁאָר֙ בְּאֶ֣רֶץ יְהוּדָ֔ה אֲשֶׁ֣ר הִשְׁאִ֔יר נְבוּכַדְנֶאצַּ֖ר מֶ֣לֶךְ בָּבֶ֑ל וַיַּפְקֵ֣ד עֲלֵיהֶ֔ם אֶת־גְּדַלְיָ֖הוּ בֶּן־אֲחִיקָ֥ם בֶּן־שָׁפָֽן׃(כג) וַיִּשְׁמְעוּ֩ כׇל־שָׂרֵ֨י הַחֲיָלִ֜ים הֵ֣מָּה וְהָאֲנָשִׁ֗ים כִּֽי־הִפְקִ֤יד מֶֽלֶךְ־בָּבֶל֙ אֶת־גְּדַלְיָ֔הוּ וַיָּבֹ֥אוּ אֶל־גְּדַלְיָ֖הוּ הַמִּצְפָּ֑ה וְיִשְׁמָעֵ֣אל בֶּן־נְתַנְיָ֡ה וְיוֹחָנָ֣ן בֶּן־קָ֠רֵ֠חַ וּשְׂרָיָ֨ה בֶן־תַּנְחֻ֜מֶת הַנְּטֹפָתִ֗י וְיַאֲזַנְיָ֙הוּ֙ בֶּן־הַמַּ֣עֲכָתִ֔י הֵ֖מָּה וְאַנְשֵׁיהֶֽם׃(כד) וַיִּשָּׁבַ֨ע לָהֶ֤ם גְּדַלְיָ֙הוּ֙ וּלְאַנְשֵׁיהֶ֔ם וַיֹּ֣אמֶר לָהֶ֔ם אַל־תִּֽירְא֖וּ מֵֽעַבְדֵ֣י הַכַּשְׂדִּ֑ים שְׁב֣וּ בָאָ֗רֶץ וְעִבְד֛וּ אֶת־מֶ֥לֶךְ בָּבֶ֖ל וְיִטַ֥ב לָכֶֽם׃ {פ}(כה) וַיְהִ֣י ׀ בַּחֹ֣דֶשׁ הַשְּׁבִיעִ֗י בָּ֣א יִשְׁמָעֵ֣אל בֶּן־נְ֠תַנְיָ֠ה בֶּן־אֱלִ֨ישָׁמָ֜ע מִזֶּ֣רַע הַמְּלוּכָ֗ה וַעֲשָׂרָ֤ה אֲנָשִׁים֙ אִתּ֔וֹ וַיַּכּ֥וּ אֶת־גְּדַלְיָ֖הוּ וַיָּמֹ֑ת וְאֶת־הַיְּהוּדִים֙ וְאֶת־הַכַּשְׂדִּ֔ים אֲשֶׁר־הָי֥וּ אִתּ֖וֹ בַּמִּצְפָּֽה׃

II Kings 25:22-25

(22) King Nebuchadnezzar of Babylon put Gedaliah son of Ahikam son of Shaphan in charge of the people whom he left in the land of Judah.(23) When the officers of the troops and their men heard that the king of Babylon had put Gedaliah in charge, they came to Gedaliah at Mizpah with Ishmael son of Nethaniah, Johanan son of Kareah, Seraiah son of Tanhumeth the Netophathite, and Jaazaniah son of the Maachite, together with their men.(24) Gedaliah reassured them and their men, saying, “Do not be afraid of the servants of the Chaldeans. Stay in the land and serve the king of Babylon, and it will go well with you.”(25) In the seventh month, Ishmael son of Nethaniah son of Elishama, who was of royal descent, came with ten men, and they struck down Gedaliah and he died; [they also killed] the Judeans and the Chaldeans who were present with him at Mizpah.

Context: This is from the Biblical Book of 2nd Kings, which tells the story of Solomon through the Babylonian Exile. At this point, the Babylonian king Nebuchanezzer has destroyed the First Temple and taken away most of the Jews to Babylonia. Gedaliah was appointed to be the Jewish governor of Judea, but he was assassinated by Ishmael, probably because Ishmael opposed working with the Babylonians to achieve Jewish goals (such as some degree of Jewish autonomy). Thereafter the Babylonians imposed total control.

Note: Jeremiah 40:7-41:3 has the same story, but with more intrigue.

Why would this be a fast day, and how is it relevant to our lives today?

ראש השנה י״ח ב:ה׳

צוֹם הַשְּׁבִיעִי זֶה שְׁלֹשָׁה בְּתִשְׁרִי שֶׁבּוֹ נֶהֱרַג גְּדַלְיָה בֶּן אֲחִיקָם וּמִי הֲרָגוֹ יִשְׁמָעֵאל בֶּן נְתַנְיָה הֲרָגוֹ לְלַמֶּדְךָ שֶׁשְּׁקוּלָה מִיתָתָן שֶׁל צַדִּיקִים כִּשְׂרֵיפַת בֵּית אֱלֹהֵינוּ וְאַמַּאי קָרֵי לֵיהּ שְׁבִיעִי שְׁבִיעִי לֶחֳדָשִׁים

Rosh Hashanah 18b:5

“The fast of the seventh,” this is the third of Tishrei, on which Gedaliah, son of Ahikam, was killed. And who killed him? Ishmael, son of Nethaniah, killed him (see II Kings 25:25; Jeremiah, chapter 41). The Sages established a fast to commemorate Gedaliah’s death to teach you that the death of the righteous is equivalent to the burning of the Temple of our Lord. And why did the prophet call it the fast of the seventh? Because Tishrei is the seventh of the months.

Context: This is from the Babylonian Talmud, Masechet (Tractate) Rosh Hashanah, which is about Rosh Hashanah (as you might presume). This text is from a gemara commenting on a mishnah that says that the new moon was announced throughout the Land of Israel and the Diaspora so that people would know when to observe the holidays (like Rosh Hashanah) and fast days. The Gemara picks up on the matter of fast days. It unpacks the verse from Zechariah that we saw, discussing why the fast days will become days of joy and then going through each of the fast days.

In a post-Temple world, why is the death of the righteous similar to the loss of the Temple?

Why Do We Fast on The Tenth of Tevet?

מלכים ב כ״ה:א׳

(א) וַיְהִי֩ בִשְׁנַ֨ת הַתְּשִׁיעִ֜ית לְמׇלְכ֗וֹ בַּחֹ֣דֶשׁ הָעֲשִׂירִי֮ בֶּעָשׂ֣וֹר לַחֹ֒דֶשׁ֒ בָּ֠א נְבֻכַדְנֶאצַּ֨ר מֶלֶךְ־בָּבֶ֜ל ה֧וּא וְכׇל־חֵיל֛וֹ עַל־יְרוּשָׁלַ֖͏ִם וַיִּ֣חַן עָלֶ֑יהָ וַיִּבְנ֥וּ עָלֶ֛יהָ דָּיֵ֖ק סָבִֽיב׃

II Kings 25:1

(1) And in the ninth year of his reign, on the tenth day of the tenth month, Nebuchadnezzar moved against Jerusalem with his whole army. He besieged it; and they built towers against it all around.

Context: This is from the Biblical Book of 2nd Kings, again. The previous king of Judah had stopped paying tribute to Nebuchadnezzar in 597 BCE, so the Babylonians deported King Yehoyachin and other nobles to Babylonia (including Ezekiel), and they appointed his uncle Tzidkiyahu to be the king of Judah. In 586 BCE Tzidkiyahu rebelled against Babylonia, so on the Tenth of Tevet Nebuchadnezzar began his siege of Jerusalem. This eventually led to the destruction of the Temple on Tisha B'Av.

This date is also recorded in Ezekiel 24:1-2.

Why would the beginning of the end be a cause of a minor fast?

Why Do We Fast on the Fast of Esther?

אסתר ד׳:ט״ו-ט״ז

(טו) וַתֹּ֥אמֶר אֶסְתֵּ֖ר לְהָשִׁ֥יב אֶֽל־מׇרְדֳּכָֽי׃(טז) לֵךְ֩ כְּנ֨וֹס אֶת־כׇּל־הַיְּהוּדִ֜ים הַֽנִּמְצְאִ֣ים בְּשׁוּשָׁ֗ן וְצ֣וּמוּ עָ֠לַ֠י וְאַל־תֹּאכְל֨וּ וְאַל־תִּשְׁתּ֜וּ שְׁלֹ֤שֶׁת יָמִים֙ לַ֣יְלָה וָי֔וֹם גַּם־אֲנִ֥י וְנַעֲרֹתַ֖י אָצ֣וּם כֵּ֑ן וּבְכֵ֞ן אָב֤וֹא אֶל־הַמֶּ֙לֶךְ֙ אֲשֶׁ֣ר לֹֽא־כַדָּ֔ת וְכַאֲשֶׁ֥ר אָבַ֖דְתִּי אָבָֽדְתִּי׃

Esther 4:15-16

(15) Then Esther sent back this answer to Mordecai:(16) “Go, assemble all the Jews who live in Shushan, and fast in my behalf; do not eat or drink for three days, night or day. I and my maidens will observe the same fast. Then I shall go to the king, though it is contrary to the law; and if I am to perish, I shall perish!”

Context: This is from the Biblical Book of Esther. Haman has decreed that all the Jews will be killed on the 13th of Adar and Mordechai has just persuaded Esther that she should speak to the king, even though entering his presence without an invitation could get even the queen killed.

Little known fact - all this happens on the 13th of Nissan (Esther 3:12). Why might the Fast of Esther be on the 13th of Adar instead of on the 14th of Nissan when Esther actually fasted?

אסתר ט׳:כ״ט-ל״א

(כט) וַ֠תִּכְתֹּ֠ב אֶסְתֵּ֨ר הַמַּלְכָּ֧ה בַת־אֲבִיחַ֛יִל וּמׇרְדֳּכַ֥י הַיְּהוּדִ֖י אֶת־כׇּל־תֹּ֑קֶף לְקַיֵּ֗ם אֵ֣ת אִגֶּ֧רֶת הַפֻּרִ֛ים הַזֹּ֖את הַשֵּׁנִֽית׃(ל) וַיִּשְׁלַ֨ח סְפָרִ֜ים אֶל־כׇּל־הַיְּהוּדִ֗ים אֶל־שֶׁ֨בַע וְעֶשְׂרִ֤ים וּמֵאָה֙ מְדִינָ֔ה מַלְכ֖וּת אֲחַשְׁוֵר֑וֹשׁ דִּבְרֵ֥י שָׁל֖וֹם וֶאֱמֶֽת׃(לא) לְקַיֵּ֡ם אֶת־יְמֵי֩ הַפֻּרִ֨ים הָאֵ֜לֶּה בִּזְמַנֵּיהֶ֗ם כַּאֲשֶׁר֩ קִיַּ֨ם עֲלֵיהֶ֜ם מׇרְדֳּכַ֤י הַיְּהוּדִי֙ וְאֶסְתֵּ֣ר הַמַּלְכָּ֔ה וְכַאֲשֶׁ֛ר קִיְּמ֥וּ עַל־נַפְשָׁ֖ם וְעַל־זַרְעָ֑ם דִּבְרֵ֥י הַצּוֹמ֖וֹת וְזַעֲקָתָֽם׃

Esther 9:29-31

(29) Then Esther the queen, the daughter of Avichayil, and Mordecai the Jew, wrote down all the acts of power, to confirm this second letter of Purim.(30) And he sent letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth,(31) to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their descendants, the matters of the fastings and their lamentations.

Context: This is also from the Biblical Book of Esther. By this point, the Jews have been saved from their enemies and Mordechai has been appointed to replace Haman. Esther and Mordechai issue a decree that the Jews should celebrate Purim each year. They also issued a second decree that the day of fasting and lamentation be observed on the 13th of Adar, when the Jews were expecting to be murdered.

Why bother remembering the day we were almost killed? Why bother remembering Esther's (and the rest of the community's) fast?

משנה תורה, הלכות תעניות ה׳:ה׳

(ה) וְנָהֲגוּ כָּל יִשְׂרָאֵל בִּזְמַנִּים אֵלּוּ לְהִתְעַנּוֹת. וּבְי''ג בַּאֲדָר זֵכֶר לַתַּעֲנִית שֶׁהִתְעַנּוּ בִּימֵי הָמָן שֶׁנֶּאֱמַר (אסתר ט לא) "דִּבְרֵי הַצֹּמוֹת וְזַעֲקָתָם". וְאִם חָל י''ג בַּאֲדָר לִהְיוֹת בְּשַׁבָּת מַקְדִּימִין וּמִתְעַנִּין בַּחֲמִישִׁי שֶׁהוּא י''א. אֲבָל אֶחָד מֵאַרְבָּעָה יְמֵי הַצּוֹמוֹת שֶׁחָל לִהְיוֹת בְּשַׁבָּת דּוֹחִין אוֹתוֹ לְאַחַר הַשַּׁבָּת….

Mishneh Torah, Fasts 5:5

(5) All the Jewish people are accustomed nowadays to fast on the thirteenth day of Adar in remembrance of the fast observed in the days of Haman, as it is written: "Regarding their fasting and wailing" (Esther 9:31). If the thirteenth of Adar happens to coincide with the Sabbath, we observe the fast earlier, on Thursday, the eleventh. If one of the other four fast days coincides with the Sabbath, it is postponed until after the Sabbath….

Context: More of Maimonides' Mishneh Torah. Of the six fast days (4 minor ones that are sunrise to sunset, and 2 major ones that are sunset to sunset), only Yom Kippur can take place on Shabbat. For all the others, we don't mourn or fast on Shabbat, so the fast gets moved. For most of the fasts, they get moved to Sunday.

If Purim is on a Sunday, and the Fast of Esther can't be on Shabbat, why move the fast to Thursday instead of moving the fast to Sunday and Purim to Monday?

What Do We Do On These Days?

קיצור שלחן ערוך קכ״א:ח׳

(ח) חִלּוּק יֵשׁ בֵּין שָׁלֹשׁ תַּעֲנִיוֹת הָרִאשׁוֹנוֹת לְתִשְׁעָה בְּאָב. בְֹּשָׁלֹשׁ תַּעֲנִיוֹת הָרִאשׁוֹנוֹת אוֹכְלִים בַּלַּיְלָה שֶׁלִּפְנֵיהֶן עַד שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר, … וּבְתִשְׁעָה בְּאָב, צְרִיכִין לְהַפְסִיק מִבְּעוֹד יוֹם שֶׁלְּפָנָיו. שָׁלֹשׁ תַּעֲנִיוֹת הָרִאשׁוֹנוֹת, מֻתָּרוֹת בִּרְחִיצָה וְסִיכָה וּנְעִילַת הַסַּנְדָּל וְתַשְׁמִישׁ הַמִּטָּה. וּבְתִשְׁעָה בְּאָב, אֲסוּרִים בְּכֻלָּן. …

Kitzur Shulchan Arukh 121:8

(8) There is a difference between the first three fast days and Tisha beAv (the ninth day of Av). On the first three fast days, you are permitted to have food during the preceding night until the break of dawn, … But on Tishah beAv you must begin the fast on the day before, while it is still day. On the first three fast days, you are permitted to wash, to apply cream, to wear leather shoes, and have marital relations, but on Tishah beAv all these are forbidden. …

Context: This is from the Kitzur Shulchan Aruch, the "abridged Shulchan Aruch" written by Shlomo Ganzfried around 1850. On all the minor fast days (including the Fast of Esther) one is permitted food during the night, bathing, leather shoes, and marital relations, but on the major fast days (Tisha B'Av and Yom Kippur) one is forbidden these.

Why might leather shoes be forbidden on the major fast days but not on the minor ones?

פניני הלכה, זמנים ז׳:ח׳:ג׳

(ג) ... מכל מקום כיום המנהג הרווח גם בקרב יוצאות אשכנז, שנשים מעוברות ומיניקות אינן מתענות בצומות הקלים. ואף הרוצה להחמיר על עצמה, אם יש לה קושי בצום – עדיף שלא תתענה. ומשעה שהאשה יודעת שהיא בהריון היא פטורה מהצום.

Peninei Halakhah, Zemanim 7:8:3

(3) … the prevalent custom today, even among those of Ashkenazic descent, is that pregnant and nursing women do not fast on the minor fast days. And even if a particular woman wants to be stringent, it is better that she refrain from doing so if she has trouble fasting. From the moment a woman knows that she is pregnant, she is exempt from the fast.

Context: The Peninei Halakhah are a modern overview of Jewish law, organized by topic. It was put together by Rabbi Eliezer Melamed around 2005 in Israel.

Why would pregnant and nursing women (and by extension anybody who needs to eat or drink for medical reasons) be exempted from participating in fasting?

תענית ל׳ ב:ד׳

כׇּל הַמִּתְאַבֵּל עַל יְרוּשָׁלַיִם זוֹכֶה וְרוֹאֶה בְּשִׂמְחָתָהּ

Taanit 30b:4

Whoever mourns for Jerusalem will merit and see her future joy

Context: This is from the Babylonian Talmud, Masechet (Tractate) Ta'anit, which is about fasting. This comes from a section where the rabbis are trying to figure out what one ought to do on Tisha B'Av and why.

Why might it be that one who mourns for Jerusalem will merit to see her future joy?

With appreciation to: David M. Rosenberg, Rena Ableman, Moshe Rudin, Sefaria Education, Scott Bolton, Yisroel Frankforter, Deracheha, and Rabbi Ephraim Pelcovits.

Appendix A: The Fast Day Torah ReadingWith thoughts by Rabbi Scott Bolton

שמות ל״ב:י״א-י״ד

(יא) וַיְחַ֣ל מֹשֶׁ֔ה אֶת־פְּנֵ֖י יהוה אֱלֹהָ֑יו וַיֹּ֗אמֶר לָמָ֤ה יהוה יֶחֱרֶ֤ה אַפְּךָ֙ בְּעַמֶּ֔ךָ אֲשֶׁ֤ר הוֹצֵ֙אתָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם בְּכֹ֥חַ גָּד֖וֹל וּבְיָ֥ד חֲזָקָֽה׃(יב) לָמָּה֩ יֹאמְר֨וּ מִצְרַ֜יִם לֵאמֹ֗ר בְּרָעָ֤ה הֽוֹצִיאָם֙ לַהֲרֹ֤ג אֹתָם֙ בֶּֽהָרִ֔ים וּ֨לְכַלֹּתָ֔ם מֵעַ֖ל פְּנֵ֣י הָֽאֲדָמָ֑ה שׁ֚וּב מֵחֲר֣וֹן אַפֶּ֔ךָ וְהִנָּחֵ֥ם עַל־הָרָעָ֖ה לְעַמֶּֽךָ׃(יג) זְכֹ֡ר לְאַבְרָהָם֩ לְיִצְחָ֨ק וּלְיִשְׂרָאֵ֜ל עֲבָדֶ֗יךָ אֲשֶׁ֨ר נִשְׁבַּ֣עְתָּ לָהֶם֮ בָּךְ֒ וַתְּדַבֵּ֣ר אֲלֵהֶ֔ם אַרְבֶּה֙ אֶֽת־זַרְעֲכֶ֔ם כְּכוֹכְבֵ֖י הַשָּׁמָ֑יִם וְכָל־הָאָ֨רֶץ הַזֹּ֜את אֲשֶׁ֣ר אָמַ֗רְתִּי אֶתֵּן֙ לְזַרְעֲכֶ֔ם וְנָחֲל֖וּ לְעֹלָֽם׃(יד) וַיִּנָּ֖חֶם יהוה עַל־הָ֣רָעָ֔ה אֲשֶׁ֥ר דִּבֶּ֖ר לַעֲשׂ֥וֹת לְעַמּֽוֹ׃ (פ)

Exodus 32:11-14

(11) But Moses implored the LORD his God, saying, “Let not Your anger, O Lord, blaze forth against Your people, whom You delivered from the land of Egypt with great power and with a mighty hand.(12) Let not the Egyptians say, ‘It was with evil intent that He delivered them, only to kill them off in the mountains and annihilate them from the face of the earth.’ Turn from Your blazing anger, and renounce the plan to punish Your people.(13) Remember Your servants, Abraham, Isaac, and Israel, how You swore to them by Your Self and said to them: I will make your offspring as numerous as the stars of heaven, and I will give to your offspring this whole land of which I spoke, to possess forever.”(14) And the LORD renounced the punishment He had planned to bring upon His people.

שמות ל״ד:א׳-ג׳

(א) וַיֹּ֤אמֶר יהוה אֶל־מֹשֶׁ֔ה פְּסׇל־לְךָ֛ שְׁנֵֽי־לֻחֹ֥ת אֲבָנִ֖ים כָּרִאשֹׁנִ֑ים וְכָתַבְתִּי֙ עַל־הַלֻּחֹ֔ת אֶ֨ת־הַדְּבָרִ֔ים אֲשֶׁ֥ר הָי֛וּ עַל־הַלֻּחֹ֥ת הָרִאשֹׁנִ֖ים אֲשֶׁ֥ר שִׁבַּֽרְתָּ׃(ב) וֶהְיֵ֥ה נָכ֖וֹן לַבֹּ֑קֶר וְעָלִ֤יתָ בַבֹּ֙קֶר֙ אֶל־הַ֣ר סִינַ֔י וְנִצַּבְתָּ֥ לִ֛י שָׁ֖ם עַל־רֹ֥אשׁ הָהָֽר׃(ג) וְאִישׁ֙ לֹֽא־יַעֲלֶ֣ה עִמָּ֔ךְ וְגַם־אִ֥ישׁ אַל־יֵרָ֖א בְּכׇל־הָהָ֑ר גַּם־הַצֹּ֤אן וְהַבָּקָר֙ אַל־יִרְע֔וּ אֶל־מ֖וּל הָהָ֥ר הַהֽוּא׃

Exodus 34:1-3

(1) The LORD said to Moses: “Carve two tablets of stone like the first, and I will inscribe upon the tablets the words that were on the first tablets, which you shattered.(2) Be ready by morning, and in the morning come up to Mount Sinai and present yourself there to Me, on the top of the mountain.(3) No one else shall come up with you, and no one else shall be seen anywhere on the mountain; neither shall the flocks and the herds graze at the foot of this mountain.”

שמות ל״ד:ד׳-י׳

(ד) וַיִּפְסֹ֡ל שְׁנֵֽי־לֻחֹ֨ת אֲבָנִ֜ים כָּרִאשֹׁנִ֗ים וַיַּשְׁכֵּ֨ם מֹשֶׁ֤ה בַבֹּ֙קֶר֙ וַיַּ֙עַל֙ אֶל־הַ֣ר סִינַ֔י כַּאֲשֶׁ֛ר צִוָּ֥ה יהוה אֹת֑וֹ וַיִּקַּ֣ח בְּיָד֔וֹ שְׁנֵ֖י לֻחֹ֥ת אֲבָנִֽים׃(ה) וַיֵּ֤רֶד יהוה בֶּֽעָנָ֔ן וַיִּתְיַצֵּ֥ב עִמּ֖וֹ שָׁ֑ם וַיִּקְרָ֥א בְשֵׁ֖ם יהוה׃(ו) וַיַּעֲבֹ֨ר יהוה ׀ עַל־פָּנָיו֮ וַיִּקְרָא֒ יהוה ׀ יהוה אֵ֥ל רַח֖וּם וְחַנּ֑וּן אֶ֥רֶךְ אַפַּ֖יִם וְרַב־חֶ֥סֶד וֶאֱמֶֽת׃(ז)נֹצֵ֥ר חֶ֙סֶד֙ לָאֲלָפִ֔ים נֹשֵׂ֥א עָוֺ֛ן וָפֶ֖שַׁע וְחַטָּאָ֑ה וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה פֹּקֵ֣ד ׀ עֲוֺ֣ן אָב֗וֹת עַל־בָּנִים֙ וְעַל־בְּנֵ֣י בָנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים׃(ח) וַיְמַהֵ֖ר מֹשֶׁ֑ה וַיִּקֹּ֥ד אַ֖רְצָה וַיִּשְׁתָּֽחוּ׃(ט) וַיֹּ֡אמֶר אִם־נָא֩ מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֙יךָ֙ אדני יֵֽלֶךְ־נָ֥א אדני בְּקִרְבֵּ֑נוּ כִּ֤י עַם־קְשֵׁה־עֹ֙רֶף֙ ה֔וּא וְסָלַחְתָּ֛ לַעֲוֺנֵ֥נוּ וּלְחַטָּאתֵ֖נוּ וּנְחַלְתָּֽנוּ׃(י) וַיֹּ֗אמֶר הִנֵּ֣ה אָנֹכִי֮ כֹּרֵ֣ת בְּרִית֒ נֶ֤גֶד כׇּֽל־עַמְּךָ֙ אֶעֱשֶׂ֣ה נִפְלָאֹ֔ת אֲשֶׁ֛ר לֹֽא־נִבְרְא֥וּ בְכׇל־הָאָ֖רֶץ וּבְכׇל־הַגּוֹיִ֑ם וְרָאָ֣ה כׇל־הָ֠עָ֠ם אֲשֶׁר־אַתָּ֨ה בְקִרְבּ֜וֹ אֶת־מַעֲשֵׂ֤ה יהוה כִּֽי־נוֹרָ֣א ה֔וּא אֲשֶׁ֥ר אֲנִ֖י עֹשֶׂ֥ה עִמָּֽךְ׃

Exodus 34:4-10

(4) So Moses carved two tablets of stone, like the first, and early in the morning he went up on Mount Sinai, as the LORD had commanded him, taking the two stone tablets with him.(5) The LORD came down in a cloud; He stood with him there, and proclaimed the name LORD.(6) The LORD passed before him and proclaimed: “The LORD! the LORD! a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness,(7) extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; yet He does not remit all punishment, but visits the iniquity of parents upon children and children’s children, upon the third and fourth generations.”(8) Moses hastened to bow low to the ground in homage,(9) and said, “If I have gained Your favor, O Lord, pray, let the Lord go in our midst, even though this is a stiffnecked people. Pardon our iniquity and our sin, and take us for Your own!”(10) He said: I hereby make a covenant. Before all your people I will work such wonders as have not been wrought on all the earth or in any nation; and all the people who are with you shall see how awesome are the LORD’s deeds which I will perform for you.

Understanding the choice of the Torah reading for a fast day provides insight as to what the Rabbis wanted to stir into our Jewish personalities and say about our world. Moses getting the new tablets of the law represents the Jewish People - and every Peole for that matter - "getting another chance" and having "the chance to write a new chapter" of history! The Rabbis in reminding us of the sin of the Golden Calf and what to avoid are encouraging us to build up moral society based on Divine law.

Being reminded about the sin of the Golden Calf does not sit well with some. Why remind us about that mistake we made in the desert? Could we not have read about Pharoah's soldiers pursuing the Jewish People - enslaved and persecuted - into the desert even after they were let go? This classic sin-punishment theology turns the blame on the Jewish People for their troubles. As it relates to either the siege of Jerusalem or the Holocaust this is not a sustainable theological position.

As with all sacred literature in the Jewish tradition, we are invited and challenged to read texts that seem to say in a straightforward manner that our sins lead to God's punishing us. What do we do with passages and books of the bible like sections of Lamentations that represent God as having visited destruction on the Temple or Jewish People because of their iniquity?

Without presenting a deep study of any of those passages here, my general read of those texts that are classically seen as defining sin-punishment theology is that they remind us of causation and more than God's role in history - our own! The sacred literature that presents God as a God of Vengeance reminds us that there are spirals and power shifts. One minute someone may be in power and the next he or she or that People of the Earth may fall.

We all have a role to play - everyone does - in creating a holy world down here on Earth. The texts that point to our missing the mark and how we must pay for our wrongdoings are the religious goads we need to awaken our willingness towards self-accounting and character refinement. A commitment to study and ritual and the review of those sacred passages challenge us to create a shared language of morality and goodness that steers us away from our violent tendencies and desires for power and control. The focus on stopping idol worship and the performance of empty rituals is to remind us that the treatment of the other, the stranger, the orphan, the widow, any hungry soul and our brothers and sisters is ultimately in our hands and, ironically, NOT in God's. Thusly, Moses had to participate in the making of the second tablets of the law by which the Jewish People would live by. He had to create, write and carve.

Now, it is true that our sacred literature represents God as either destroyer or deliverer. Yet our prayers on a fast day beg of Avinu Malkeinu, Our Father, Our King, to help us do teshuvah, to provide for us, to redeem us, to bless our lives with divine tzedakah so we may act in that image. We beseech God, "Answer us!" Yet, we are not running away from our responsibilities and obligations. As we call out to the Holy One we are reminded again and again that the plains of history are ours to travel. Even a theology that holds God will ultimately come and save our People or bring an age of redemption to Earth can name God as Source of Hope for days of truth, honesty, and an era of peace among nations. We indeed ask God to bless the work of our hands in the Psalms, on the micro and macro levels!

The fast is a day to align the physical with the spiritual. To be aware of our bodies and mindsets and ultimate responsibilities is what a fast day is for. We can be more than just sheep to the slaughter or butchers. What shall our parts be in the history we are making? What lessons shall we learn from the experiences of our ancestors? How shall we remember all those among Am Yisrael who were murdered for being Jews? Can we hear their blood crying out for all humanity as Kayin's does: "you were supposed to be my keeper!" How and when will the fast days turn to days of joy and gladness?

It is up to us to fast and "calculate our future." Math about our future redemption used to provide some religionists with hope. To me, fasting makes space and provides time for an accounting of the soul, to contemplate and to re-calculate the equations necessary to usher in a time of honesty, integrity, joy and peace.

Psalm 60 ends with the realization with "With God we shall triumph!" Enemies will be laid low. And then we will have proven that the help of man is NOT worthless if we are to help redeem all captives, save all who are tortured and stop the sieges on societies committed to goodness, honest, integrity and peace.

Appendix B: Thoughts on the Seventeenth of TammuzBy: David Schwartz

Thus said the Lord of Hosts: The fast of the fourth month…. (Zachariah 8:19)

When I worked at Camp Ramah, one of the noteworthy days of Session Aleph was the 17th of Tammuz. The 17th of Tammuz is a minor fast day (sunrise to sunset) commemorating the breaching of the walls of Jerusalem that led to the destruction of the Temple three weeks later on Tisha B’Av.

Why were the Temples destroyed? The short answer has to do with imperialism. Babylonia wanted to take over the Kingdom of Judah, so it burnt the First Temple in 586 BCE. Rome didn’t want Judea rebelling against it, so it burnt the Second Temple in 70 CE. Yet that is not the only explanation provided for these calamities.

The problem with blaming an external enemy is that you lose your sense of agency. It leads to a mindset of “The enemy has a bigger army? We’d better give up right away.” The Rabbis knew that the Babylonians and the Romans were responsible for destroying the Temples. However, they chose to explain it differently. In the Talmud, they say, “The First Temple was destroyed because of murder, adultery, and idolatry, while the Second Temple was destroyed because of baseless hatred. This shows that baseless hatred is equal to the other three.” (Yoma 9b:8).

How do these four things lead to the destruction of the Temple? Each of them weakens the social ties that hold society together. When a society is no longer united, it is easier for an external enemy to defeat it. This is analogous to a body not getting enough sleep and thus being easier prey for a germ to wreak havoc.

This year, as we approach the 17th of Tammuz, let us resolve to listen better to those we disagree with so that we can build a stronger society together.

Appendix C: General Background on How the Fast Days Developed

During the Babylonian Exile, in Babylonia the people had become accustomed to rest from work on the Sabbath, and on such holidays as Passover, Sukkot, and Shavuot. In Judea they had refrained from working on these days because their religion forbade them. In Babylonia, many of them supposed that they no longer needed to observe their religion. Nevertheless, most of them continued to rest on such occasions. They probably argued that they were doing this in memory of the old days when their nation was free and independent. Besides the feasts and the days of rest, they also began to observe days of fasting. All of them mourned on the anniversary of the day when the walls of Jerusalem began to crumble under the attacks of the Babylonians, and on the day when the city fell. For these reasons, the 10th of Tevet, the 17th of Tammuz, and the 9th of Av were observed as fast days. Such days of rejoicing and of mourning were almost enough to keep the Jews separate from the Babylonians, and to unit them in common memories.

The Jews lived in groups. It was therefore natural for those living near one another to meet on the days when they decided not to do any work in their fields or in their shops. On Sabbaths, feast days, and fast days they would gather together and recall the glories of the past. They could not perform the sacrifices which the priests used to offer up on such occasions, but they could sing the songs which accompanied the sacrifices, and which the scribes had succeeded in collecting. It was most likely on such occasions that the prophets addressed the people and told them not to give up hope, and taught them how much worthier the God of Israel was than the gods whom the Babylonians worshipped. A prophet or scribe who was present read to the assembly a portion of the Torah or the written work of a prophet who had lived long before and who had urged the Judeans or the Israelites to be a godly people. These meetings thus provided the real means for the preservation of the Jews.

- A History of the Jews, by Solomon Grayzel, p. 32-33

David Schwartz

Topics

Part of Collections

Holidays