The Tenth of Tevet from Classical and Contemporary Perspectives
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1 The Tenth of Tevet from Classical and Contemporary Perspectives R. Yaakov Bieler Parashat VaYigash, הקדמה ליד החזקה לרמב"ם...לפיכך קראתי שם חיבור זה משנה תורה. לפי שאדם קורא בתורה שבכתב תחלה ואחר כך קורא בזה, ויודע ממנו תורה שבעל פה כולה ואינו צריך לקרות ספר אחר ביניהם a) Attacks against the community from without: 1 רמב"ם הלכות תעניות פרק א 1 Mishneh Torah, Hilchot Ta aniyot, Chapt. 1, Halacha 1 It is a positive Torah commandment to cry out and to sound trumpets in the event of any difficulty that arises which affects the community, as [Numbers 10:9] states: "[When you go out to war... against] an enemy who attacks you and you sound the trumpets..." Halacha 2 This practice is one of the paths of repentance, for when a difficulty arises, and the people cry out [to God] and sound the trumpets, everyone will realize that [the difficulty] occurred because of their evil conduct, as [Jeremiah 5:25] states: "Your sins have turned away [the rains and the harvest climate]." This [realization] will cause the removal of this difficulty. Chapt. 2 Halacha 1 We should fast and sound the trumpets in the [following] situations of communal distress: because of the distress that the enemies of the Jews cause the Jews, because of [the passage of] an armed [force], because of a plague, because of a wild animal [on a rampage], because of various species of locusts, because of the black blight and the yellow blight, because of falling buildings, because of an epidemic, because of [the loss of our source of] sustenance, and because of rain [or a lack of it]. Halacha 9 Just as the community should fast because of distress, so too, each individual should fast [when confronted by] distress. What is implied? When an individual to whom a person [feels close] is sick, lost in the desert, or imprisoned, one should fast for his sake, ask for mercy for him in prayer, and say [the passage] Anenu in all the Shemoneh Esreh prayers recited [that day]. One should not fast on the Sabbath, on festivals, on Rosh Chodesh, on Chanukah, or on Purim. Halacha 12 A person who has a disturbing dream must fast on the following day, so that he will be motivated to improve his conduct, inspect his deeds, and turn [to God] in repentance. He should undertake such a fast even on the Sabbath, reciting the passage Anenu in each of the prayer services. [This applies] even though he did not resolve on the previous day to fast. When a person fasts on the Sabbath, he must fast on another day as well, [to atone for] nullifying [the mitzvah of indulging in] pleasurable activities on the Sabbath. Chapt 5. Halacha 1 There are days when the entire Jewish people fast because of the calamities that occurred to them then, to arouse [their] hearts and initiate [them in] the paths of repentance. This will serve as a reminder of our wicked conduct and that of our ancestors, which resembles our present conduct and therefore brought these calamities upon them and upon us. By reminding ourselves of these matters, we will repent and improve [our conduct], as [Leviticus 26:40] states: "And they will confess their sin and the sin of their ancestors." Halacha 2 These days are the following: 1
2 מצות עשה מן התורה לזעוק ולהריע בחצוצרות על כל צרה שתבא על הצבור, שנאמר )במדבר י'( "על הצר הצורר אתכם והרעותם בחצוצרות", כלומר כל דבר שייצר לכם כגון a( בצורת b( ודבר c( וארבה וכיוצא בהן זעקו עליהן והריעו. הלכה ב ודבר זה מדרכי התשובה הוא, שבזמן שתבוא צרה ויזעקו עליה ויריעו ידעו הכל שבגלל מעשיהם הרעים הורע להן ככתוב )ירמיהו ה'( "עונותיכם הטו וגו'", וזה הוא שיגרום להם להסיר הצרה מעליהם... a ) Additional examples: רמב"ם הלכות תעניות פרק ב אלו הן הצרות של צבור שמתענין ומתריעין עליהם, על הצרת g( שונאי ישראל לישראל, ועל h( החרב, ועל b( הדבר, ועל i( חיה רעה, ועל c( הארבה, ועל j( החסיל, ועל k( השדפון, ועל l( הירקון, ועל m( המפולת, ועל n( החלאים, ועל o( המזונות, ועל a( המטר. b) Physical attacks against the individual from within and without: הלכה ט כשם שהצבור מתענים על צרתן כך היחיד מתענה על צרתו, כיצד הרי שהיה לו d( חולה או e( תועה במדבר או f( אסור בבית האסורין, יש לו להתענות עליו ולבקש רחמים בתפלתו, ואומר ו עננו וכו' בכל תפלה שמתפלל, ולא יתענה בשבתות ולא במועדות ולא בראשי חדשים ולא בחנוכה ופורים. c) A psychological attack against the individual: הלכה יב The Third of Tishrei. This is the day on which Gedaliah ben Achikam was slain and the ember of Israel that remained was extinguished, causing their exile to become complete. The Tenth of Tevet. This is the day Nebuchadnezzar, the wicked, the King of Babylon, camped against Jerusalem and placed the city under siege. The Seventeenth of Tammuz. Five tragedies took place on this day: a) The Tablets were broken; b) In the First Temple, the offering of the daily sacrifices was nullified; c) [The walls of] Jerusalem were breached in [the war leading to] the destruction of the Second Temple; d) Apostmos, the wicked, burned a Torah scroll; and e) He erected an idol in the Temple. Halacha 3 On the Ninth of Av, five tragedies occurred: It was decreed that the Jews in the desert would not enter Eretz Yisrael; The First and the Second Temples were destroyed; A large city named Betar was captured. Thousands and myriads of Jews inhabited it. They were ruled by a great king whom the entire Jewish people and the leading Sages considered to be the Messianic king. The city fell to the Romans and they were all slain, causing a national catastrophe equivalent to that of the Temple's destruction. On that day designated for retribution, the wicked Tineius Rufus plowed the site of the Temple and its surroundings, thereby fulfilling the prophecy [Micah 3:12], "Zion will be plowed like a field." Halacha 4 These four fasts are explicitly mentioned in the prophetic tradition [Zechariah 8:19]: "The fast of the fourth [month], the fast of the fifth [month]..." "The fast of the fourth [month]" refers to the Seventeenth of Tammuz, which is in the fourth month; "the fast of the fifth [month]," to Tish'ah B'Av, which is in the fifth month; "the fast of the seventh [month]," to the Third of Tishrei which is in the seventh month; "the fast of the tenth [month]," to the Tenth of Tevet, which is in the tenth month. 2
3 g( הרואה חלום רע צריך להתענות למחר, כדי שישוב ויעור במעשיו ויחפש בהן ויחזור בתשובה, ומתענה ואפילו בשבת, ומתפלל עננו בכל תפלה אף על פי שלא קיבלה עליו מבעוד יום, והמתענה בשבת ט מתענה יום אחר מפני שביטל עונג שבת. d) Historical tragedies that affected the Jewish people: רמב"ם הלכות תעניות פרק ה יש שם ימים שכל ישראל מתענים בהם מפני הצרות שאירעו בהן כדי לעורר הלבבות ולפתוח דרכי התשובה ויהיה זה זכרון למעשינו הרעים ומעשה אבותינו שהיה כמעשינו עתה עד שגרם להם ולנו אותן הצרות, שבזכרון דברים אלו נשוב להיטיב שנאמר (ויקרא כ"ו) והתודו את עונם ואת עון אבותם וגו'. הלכה ב ואלו הן: 1( יום שלישי בתשרי שבו נהרג גדליה בן אחיקם ונכבית גחלת ישראל הנשארה וסיבב להתם גלותן, 2( ועשירי בטבת שבו סמך מלך בבל נבוכדנאצר הרשע על ירושלם והביאה במצור ובמצוק. 3( ושבעה עשר בתמוז וחמשה דברים אירעו בו: נשתברו הלוחות, ובטל התמיד מבית ראשון והובקעה ירושלם בחורבן שני, ושרף אפוסטומוס הרשע את התורה, והעמיד צלם בהיכל. הלכה ג 4( ותשעה באב וחמשה דברים אירעו בו: נגזר על ישראל במדבר שלא יכנסו לארץ, וחרב הבית בראשונה ובשנייה, ונלכדה עיר גדולה וביתר שמה והיו בה אלפים ורבבות מישראל והיה להם מלך גדול ודימו כל ישראל וגדולי החכמים שהוא המלך המשיח, ונפל ביד גוים ונהרגו כולם והיתה צרה גדולה כמו חורבן המקדש, ובו ביום המוכן לפורענות חרש טורנוסרופוס הרשע ממלכי אדום את ההיכל ואת סביביו לקיים )ירמיהו כ"ו( "ציון שדה תחרש". הלכה ד וארבעת ימי הצומות האלו הרי הן מפורשין בקבלה )זכריה ח'( " 3( צום הרביעי 4( וצום החמישי 1( וצום השביעי 2( וצום העשירי", צום הרביעי זה שבעה עשר בתמוז שהוא בחדש הרביעי, וצום החמישי זה תשעה באב שהוא בחדש החמישי, וצום השביעי זה שלשה בתשרי שהוא בחדש השביעי, וצום העשירי זה עשרה בטבת שהוא בחדש העשירי. 3. A close reading of Mishneh Tora, Hilchot Ta aniyot Chapt. 1 Halacha 2, as compared with Chapt. 5 Halacha 1 : R. Soloveitchik (Harerei Kedem II 280) 2 notes while the RaMBaM described the first type of fast as one of the roads to repentance, he writes that the second type stirs hearts and opens the way to repentance. He explains that only a clear and present crisis or tragedy directly triggers repentance in an attempt to save one from the current situation. A prior calamity, however, such as the destruction of the Beit HaMikdash and ensuing exile, merely inspires one to repent. Therefore while a communal fast constitutes part of the process of repentance itself, the four fasts serve to encourage future repentance Commentary on the festivals by Rabbi Yosef Dov HaLevi Soloveichik. Compiled by his student, Rabbi Michel Zalman. 3 Cited in R. David Brofsky, The Four Fasts, The Israel Koschitzky Virtual Beit Midrash, 4 My Shiur on Sefer Yeshayahu encountered this past week a specific example of the Rav s point: ישעיהו פרק יט )כב( ו נ ג ף י ק ו ק א ת מ צ ר י ם 1( נ ג ף 2( ו ר פ וא 3( ו ש ב ו ע ד י ק ו ק 4( ו נ ע ת ר ל ה ם 5( ור פ אם: 3
4 Perhaps this explains the following Rabbinic comment: תלמוד ירושלמי )וילנא( מסכת יומא פרק א אמרו כל דור שאינו נבנה בימיו, מעלין עליו כאילו הוא החריבו. Taking an essentially historical event and transforming it into a very personal, contemporary one. 4. Dr. Jeffrey Woolf 5 compares the four fasts that are mentioned in ' זכרי ' ח and notes the basic difference between Asara B Tevet and the others: תוספתא מסכת סוטה, מהד' הגר"ש ליברמן, פרק ו הלכה י )עמ' 181(. דרש רבי: הרי הוא אומר "כה אמר ה' צום הרביעי וצום השביעי וצום העשירי וגו'." צום הרביעי, זה שבעה עשר בתמוז שבו הבקעה העיר... צום החמישי, זו תשעה באב יום שנשרף בו בית המקדש צום השביעי, זה שלשה בתשרי - יםו שנהרג בו גדליה בן אחיקם שהרג ו ישמעאל בן נתניה, ללמדך שקשה מיתתן של צדיקים לפני המקום כחורבן בית המקדש צום העשירי, זה עשרה בטבת יום שבו סמך מלך בבל את ידו על ירושלם, שנאמר "ויהי דבר ה' אלי בשנה התשיעית בחדש העשירי' וגו' 'בן אדם כתב לך' וגו'." שונה במקצת הוא מצבו של צום עשרה בטבת. מבחינת התאריך, היום יושב בודד ומנותק מאיזה הקשר המסוגל לחזק את המ ודע ות לקיומו וחשיבותו, ובמבט ראשון, גם תוכנו שונה משל שאר הצומות, שכן הוא איננו מציין סופו של תהליך ולא אירוע בעל תוצאות מידיות. עשרה בטבת מציין את היום שבו רק החל המצור על ירושלים, ויש באמת לשאול: מה קרה בו ביום שהניע את הגולים להחליט, מעצמם, לקבוע יום צום וזיכרון דווקא בעקבות תחילת המצור על ירושלים? איזה מין זעזוע עבר עם ישראל בעקבות התחלת המצור? As an answer, Dr. Woolf directs the reader s attention to comments by Yirmiyahu: ירמיהו ז: א-ח ה ד ב ר א ש ר ה י ה א ל י ר מ י ה ו מ א ת ה' ל אמ ר: ע מ ד ב ש ע ר ב ית ה' ו ק ר את ש ם א ת ה ד ב ר ה ז ה ו אמ ר ת : ש מ ע ו ד ב ר ה' כ ל י ה וד ה ה ב א ים ב ש ע ר ים ה א ל ה ל ה ש ת ח ות ל ה'. כ ה אמ ר ה' And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them. רד "ק כב( ונגף ה' - יכם וירפאם כדי שיכירו כי הוא המוחץ והרופא כי בשובם אל ה' ובצעקם אליו יעתר להם וירפאם מיד מלבי"ם )כב( נגף, ורפוא. לא נמצא רפואה אצל מגפה זולת במקום הזה, כי נגף הוא המכה המביאה המות בהכרח. ונעתר, עתר הוא הריצוי ברוב תחנונים ודברים הרבה, וגדרו ריבוי תחנונים ודברים. והנפעל מורה שנעתר ונרצה ע"י רוב דבריהם ובקשתם: 5,אוניברסיטת בר-אילן דף שבועי לפרשת ויגש ועשרה בטבת, תשס "ו, "למשמעותו של צום עשרה בטבת " 6 The word that came to Jeremiah from the LORD, Saying: Stand in the gate of the LORD'S House, and proclaim there this word, and say: Hear the Word of the LORD, all ye of Yehuda, that enter in at these gates to worship the LORD. Thus Saith the LORD of Hosts, the God of Israel: Amend your ways and your doings, and I will Cause you to dwell in this place. Trust ye not in lying words, saying: 'The temple of the LORD, the temple of the LORD, the temple of the LORD, are these.' Behold, ye trust in lying words, that cannot profit. 4
5 צ בק ות אל קי י ש ר אל ה יט יב ו ד ר כ יכ ם ומ ע ל ל יכ ם ו א ש כ נ ה א ת כ ם ב מ ק ום הז ה. אל ת ב ט ח ו ל כ ם א ל ד ב ר י ה ש ק ר ל אמ ר ה יכ ל ה' ה יכ ל ה' ה יכ ל ה' ה מ ה... ה נ ה את ם ב ט ח ים ל כ ם ע ל 6 ד ב ר י ה ש ק ר ל ב ל ת י ה וע יל. In other words, whereas the other fasts associated with the destruction of the Temple mark end points of the destructive process, Asara BeTevet reflects the incredulity of the people that anything could possibly happen to the Temple, which in turn indicates the extent of Divine Displeasure with the people s failure to take seriously all of the threats and warnings. שם ט-טו ה ג נ ב ר צ ח ו נ א ף ו ה ש ב ע ל ש ק ר ו ק ט ר ל ב ע ל ו ה ל ך אח ר י א ל ה ים א ח ר ים א ש ר ל א י ד ע ת ם. וב את ם ו ע מ ד ת ם ל פ נ י ב ב י ת ה ז ה א ש ר נ ק ר א ש מ י ע ל יו ו א מ ר תם נ צ ל נ ו ל מ ע ן ע ש ות א ת כ ל ה ת וע ב ות ה א ל ה. ה מ ע ר ת פ ר צ ים ה י ה ה ב י ת ה ז ה א ש ר נ ק ר א ש מ י ע ל יו ב ע ינ יכ ם, ג ם אנ כ י ה נ ה ר א ית י נ א ם ה'. כ י ל כ ו נ א א ל מ ק ומ י א ש ר ב ש יל ו א ש ר ש כ נ ת י שמ י ש ם ב ר אש ונ ה ור א ו א ת א ש ר ע ש ית י ל ו מ פ נ י ר ע ת ע מ י י ש ר א ל. ו ע ת ה י ע ן ע ש ות כ ם א ת כ ל ה מ ע ש ים ה א ל ה נ א ם ה' ו א ד ב ר א ל יכ ם ה ש כ ם ו ד ב ר ו ל א ש מ ע ת ם ו א ק ר א א ת כ ם ו ל א ע נ ית ם. ו ע ש ית י ל ב י ת א ש ר נ ק ר א ש מ י ע ל יו א ש ר את ם ב ט ח ים ב ו ו ל מ ק ום א ש ר נ ת ת י ל כ ם ו ל א ב ות יכ ם כ א שר 7 ע ש ית י ל ש ל ו. ו ה ש ל כ ת י א ת כ ם מ ע ל פ נ י כ א ש ר ה ש ל כ ת י א ת כ ל א ח יכ ם א ת כ ל זר ע א פ ר י ם. Dr. Woolf concludes that perhaps more than the other fasts, Asara BeTevet truly reflects RaMBaM s understanding of the role of the historical fasts to inspire repentance: רמב"ם הלכות תעניות פרק ה יש שם ימים שכל ישראל מתענים בהם מפני הצרות שאירעו בהן כדי לעורר הלבבות ולפתוח דרכי התשובה ויהיה זה זכרון למעשינו הרעים ומעשה אבותינו שהיה כמעשינו עתה עד שגרם להם ולנו אותן הצרות, שבזכרון דברים אלו נשוב להיטיב שנאמר (ויקרא כ"ו) והתודו את עונם ואת עון אבותם וגו'. 7 Will ye steal, murder, and commit adultery, and swear falsely, and offer unto Baal, and walk after other gods whom ye have not known, and come and stand before Me in this house, whereupon My Name is called, and say: 'We are delivered', that ye may do all these abominations? Is this house, whereupon My Name is called, become a den of robbers in your eyes? Behold, I, even I, have Seen it, Saith the LORD. For go ye now unto My Place which was in Shiloh, where I Caused My Name to dwell at the first, and see what I Did to it for the wickedness of My people Israel. And now, because ye have done all these works, Saith the LORD, and I Spoke unto you, Speaking betimes and often, but ye heard not, and I Called you, but ye answered not; therefore will I Do unto the house, whereupon My name is Called, wherein ye trust, and unto the place which I Gave to you and to your fathers, as I have Done to Shiloh. And I will Cast you out of My Sight, as I have Cast out all your brethren, even the whole seed of Ephraim. 8 תלמוד בבלי מסכת ברכות דף ה עמוד א אמר רבא ואיתימא רב חסדא: אם רואה אדם שיסורין באין עליו - יפשפש במעשיו, שנאמר (איכה ג') נחפשה דרכינו ונחקורה ונשובה עד ה ' 5
6 Asara BeTevet therefore reminds us that not only should we be reactive when confronted with troubling, difficult circumstances, 8 but it would be better if we can be anticipatory, as reflected in the Rabbinic statement: תלמוד בבלי מסכת תמיד דף לב עמוד א אמר להם: אידין מתקרי חכים? אמרו ליה: איזהו חכם - הרואה את הנולד. 6
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