Fast of the firstborn
From Wikipedia, the free encyclopedia
| Fast of the firstborn | |
|---|---|
 |
|
| J. M. W. Turner's depiction of the Plague of the Firstborn (The Tenth Plague of Egypt, 1802) | |
| Official name | Hebrew: תענית בכורות (Ta'anit B'chorot) or תענית בכורים (Ta'anit B'chorim). |
| Observed by | Judaism and Jews |
| Type | Judaism |
| Significance | This fast commemorates the salvation of the Israelite firstborns during the Plague of the Firstborn |
| Begins | 14th day of Nisan |
| Ends | 14th day of Nisan |
| 2006 date | April 12 |
| 2007 date | April 2 |
| 2008 date | April 18 |
| Observances | fasting |
| Related to | Passover |
Fast of the Firstborn (Hebrew: תענית בכורות, Ta'anit B'khorot1 or תענית בכורים, Ta'anit B'khorim2); is a unique fast day in Judaism which usually falls on the day before Passover (i.e. the fourteenth day of Nisan, a month in the Jewish calendar. Passover always begins on the fifteenth of the month). Usually, the fast is broken at a siyum celebration (typically made at the conclusion of the morning services), which, according to prevailing custom, creates an atmosphere of rejoicing that overrides the requirement to continue the fast (see below).
This fast commemorates the salvation of the Israelite firstborns during the Plague of the Firstborn (according to the Book of Exodus, the tenth of the ten plagues wrought upon Ancient Egypt prior to the Exodus of the Children of Israel), when, according to Exodus (12:29): "...God struck every firstborn in the Land of Mitzrayim (Ancient Egypt)...."3 Unlike most Jewish fast days, only firstborns are required to fast on the Fast of the Firstborn.
Contents |
[edit] Origins
The origins of the Fast of the Firstborn are found in the Talmud, and the custom may have existed even prior to Talmudic times. The primary Talmudic source quoted for this custom is found in Tractate Soferim (21:3). There the Talmud details the reason for the custom. It states that firstborns fast "in commemoration of the miracle that they were saved from the Plague of the Firstborn." Rabbi Asher ben Jehiel (otherwise known as the Rosh), in his comprehensive halakhic commentary on the Babylonian Talmud, quotes Tractate Pesahim (68a) as an additional source for the fast.
The Chatam Sofer suggests that the firstborn Israelites fasted in trepidation in advance of the Plague of the Firstborn; despite a divine guarantee of safety, they felt a need to fast in repentance to achieve greater divine protection. The Chatam Sofer thus posits that this was the precedent for the Fast of the Firstborn.
[edit] Meaning of the fast
In Judaism, there are essentially three potential purposes in fasting, and a combination of some or all of these could apply to any given fast. One purpose in fasting is the achievement of atonement for sins and omissions in Divine service. Fasting is not considered the primary means of acquiring atonement; rather, sincere regret for and rectification of wrongdoing is key (see Isaiah, 58:1-13).
Nevertheless, fasting is conducive to atonement, for it tends to precipitate contrition in the one who fasts (see Joel, 2:12-18). This is why the Bible requires fasting (lit. self affliction) on Yom Kippur (Jewish holiday of atonement) (see Leviticus, 23:27,29,32; Numbers, 29:7; Tractate Yoma, 8:1; ibid. Babylonian Talmud, 81a). Because, according to the Hebrew Bible, hardship and calamitous circumstances can occur as a result of wrongdoing (see, for example, Leviticus, 26:14-41), fasting is often undertaken by the community or by individuals to achieve atonement and avert catastrophe (see, for example, Esther, 4:3,16; Jonah, 3:7). Most of the Talmud's Tractate Ta'anit ("Fast[s]") is dedicated to the protocol involved in declaring and observing fast days.
The second purpose in fasting is commemorative mourning. Indeed, most communal fast days that are set permanently in the Jewish calendar fulfill this purpose. These fasts include: Tisha B'Av, the Seventeenth of Tammuz, the Tenth of Tevet (all of the three dedicated to mourning the loss of the destroyed Temple in Jerusalem), and the Fast of Gedalia. The purpose of a fast of mourning is the demonstration that those fasting are impacted by and distraught over earlier loss. This serves to heighten appreciation of that which was lost. This is in line with Isaiah (66:10), who indicates that mourning over a loss leads to increased happiness upon return of the loss:
- Be glad with Jerusalem, and exult in her, all those who love her; rejoice with her in celebration, all those [who were] mourners over her.
The third purpose in fasting is commemorative gratitude. Since food and drink are corporeal needs, abstinence from them serves to provide a unique opportunity for focus on the spiritual. Indeed, the Midrash explains that fasting can potentially elevate one to the exalted level of the ministering angels (Pirkei d'Rabbi Eliezer, 46). This dedication is considered appropriate gratitude to God for providing salvation. Additionally, by refraining from such basic physical indulgence, one can more greatly appreciate the dependence of humanity on God, leading to appreciation of God's beneficence in sustaining His creations. Indeed, Jewish philosophy considers this appreciation one of the fundamental reasons for which God endowed mankind with such basic physical needs as food and drink. This is seen from the text of the blessing customarily recited after consuming snacks or drinks:
- You are the Source of all blessing, O' Eternal One, our God, King of the universe, Creator of many souls, who gave [those souls] needs for all that which You created, to give life through them to every living soul. Blessed is the Eternal Life-giver.4
Fasting on the Fast of the Firstborn incorporates the first purpose (as do all fasts) and the third, as detailed in the introduction to this article. Additionally, according to Rabbi Jacob Emden, the Fast of the Firstborn, like the Fast of Esther (which occurs approximately a month prior), commemorates the salvation of the Jews from the plot of Haman. This is because Haman advanced his plot on the fourteenth of Nisan (the day before Passover). For this reason, it is the custom among some to fast on this day, even if they are not firstborn.
[edit] Qualifications for fasting
There is disagreement among the early halakhic authorities (authoritative scholars of Jewish law) as to who qualifies as a firstborn for purposes of the Fast of the Firstborn. All authorities agree, however, to the conditions of halakhic adulthood (generally speaking, this is 12 years for a female and 13 years for a male) and sanity, preconditions for all positive mitzvot, to obligate one to fast. (Other rare conditions, such as deaf-muteness, also exempt one from positive mitzvot).
According to the Bayit Chadash, the Sefer Agudah, and the Maharil, both men and women are obligated to fast. This is based upon the Midrash, which states that both men and women among the firstborn Egyptians perished in the plague. Following a precedent common in Jewish commemorative rituals, the above authorities ruled that all those who were miraculously saved should participate in commemoration (see also Pesahim 108b). Since both men and women died from the plague, all firstborn Jewish men and women alive at that time are considered to have been miraculously saved. The Rema (Rabbi Moshe Isserles) and the Vilna Gaon (Rabbi Eliyahu Kramer) rule that women are exempt from the fast. As the Book of Exodus (13:12-15) mentions the biblical commandment of Redemption of the Firstborn as commemorative of the salvation of Jewish firstborns in Egypt, and as this command only applies to firstborn males, the Rema and the Vilna Gaon rule similarly that only males are obligated to fast. Common practice is that only males fast.
While a firstborn to both parents, or a firstborn to only the mother, must fast according to all authorities, there is a dispute among the early halakhic authorities regarding the status of a firstborn to only the father. The Shulchan Aruch codifies that a firstborn to only the father is obligated to fast, while most printings of the Arba'ah Turim indicate that such a person would be exempt. Common practice follows the Shulchan Aruch.
Typically, if the oldest in the family died, the next oldest is not required to fast. However, if the oldest died as a newborn, the next oldest is required to fast.
Many authorities, including the Rema, note the custom that the father of a firstborn should fast on his child's behalf until the child reaches halakhic adulthood. The Rema rules that if the father is a firstborn himself, the mother should fast on behalf of the child. The Mateh Moshe and Maharil dispute this and rule in such a scenario that the mother need not fast.
The Sh'vut Ya'akov rules that the above-cited custom of the father fasting for the child goes into effect as soon as the child is born. The Korban N'tan'el (commentary on the Rosh) disagrees. He writes that the custom only goes into effect from the time the child is 30 days old. This relates, again, to the command to redeem the firstborn, which does not go into effect until the child is 30 days old.
[edit] 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 in 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, the fast may even be broken at a siyum (festive meal) celebrating the completion of study of a tractate of Talmud. The latter custom is commonly observed.
Rabbi Moshe Feinstein, based on the N'mukei Yosef, the Ran, the Rashbam, and the Eliyah Rabbah, 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.
Additionally, the Mordechai (a halakhic commentary on the Babylonian Talmud) 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 Mishnah Berurah states that it is appropriate for a weak individual to follow this ruling.
[edit] Duration of the fast
If the fast is not broken at a celebratory meal, there is a dispute among halakhic authorities regarding the duration of the fast. Normally, all Jewish fasts continue until nightfall (most authorities rule that this is approximately 40 minutes after sunset, but varies by location and time of year). However, the presence of a fast immediately before a holiday presents a unique quandary. Normally, one may not enter a Shabbat (Saturday, the Jewish Sabbath) or Yom Tov (Festival) in a state of fasting. The Talmud discusses what one should do when a formal fast day (other than Yom Kippur) falls directly before Shabbat or Yom Tov. The sages of the Talmud are divided over two options: Either one should break the fast shortly before sundown, or one should fast through nightfall, regardless. Since the Talmud arrives at no clear conclusion, disagreement arose among halakhic authorities. The Maharil rules that the fast continues until nightfall, while others rule that it should be broken before sundown.
[edit] When Passover begins after Shabbat
If the day before Passover falls on Shabbat, most authorities rule that the fast is set for the previous Thursday, and this has become common practice.5 This is because it is forbidden to fast on Shabbat (except for where Yom Kippur falls on Shabbat), and fasts are preferably not set for Friday. In such a scenario, the ritual of B'dikat Chametz (the formal search for forbidden leaven that is conducted before Passover) is set for Thursday night. Normally, it is forbidden to eat (starting from nightfall) before conducting the Bedikat Chametz. However, for a firstborn who is fatigued or uncomfortable from the fast, the Mateh Moshe and Maharil rule that some food may be eaten before the search or that another person may be appointed to perform the search on behalf of the firstborn.
Rabbi Moshe Feinstein writes, based on the Rema (who is supported by a similar ruling of the P'ri M'gadim), that one who breaks the adjusted Thursday fast may be required to fast on Friday. While Rabbi Feinstein writes that, practically speaking, one should not fast on Friday in such circumstances (following popular custom, which may rely somewhat on the Shulchan Aruch, Turei Zahav, Eliyah Rabbah, Chayei Adam, Sh'vut Ya'akov, Mor U-K'tzi'a, and others who dispute the ruling of the Rema), the question is resolved completely if one fasts the entire day on Thursday. However, Rabbi Feinstein makes no mention of this requirement, and Rabbi Moshe Shternbuch rules likewise. In order to comply with the ruling of the Rema, however, the Piskei T'shuvot suggests participating in a second siyum on Friday, while Rabbi Tzvi Pesach Frank suggests partaking of leftovers from the previous day's siyum.6
[edit] Status of the fast
In halakha, there are two general types of fast: the communal fast and the individuals' fast. Among other differences between the two, a special prayer is added by the Chazzan (leader of the prayers) on communal fasts whenever both ten fasting individuals congregate and the Chazzan is fasting. While the Magen Avraham treats the fast as an individuals' fast, the Shiyurei K'nesset Ha-G'dolah, the P'ri Chadash, and the Or Zaru'a view it as a communal fast. To avoid the practical implications of the controversy, the Mishnah Berurah suggests that a firstborn should not serve as Chazzan on the day of the fast.
Additionally, this fast differs from most other fasts established in the Jewish calendar in that this fast is not indicated in the Hebrew Scriptures. This lessens the severity of the fast, and someone who experiences significant discomfort as a result of fasting may break his fast (Mishnah Berurah based on the Rema).
[edit] Modern practice
The laws pertaining to the Fast of the Firstborn are universally observed in Orthodox communities as well as many Conservative communities around the world.
[edit] See also
[edit] Recommended reading
- The Book of Our Heritage Eliyahu Kitov, Feldheim Inc., 1968 (hardcover: ISBN 0-87306-763-0; paperback: ISBN 0-87306-764-9)
- The Festivals in Halacha Shlomo Yosef Zevin, Mesorah Publications, 1981 (ISBN 0-89906-908-8)
[edit] Footnotes
- Note 1: This variation of this term is used where the final im is changed to ot or os, as in Ta'anis Bechoros. This usage indicates the relationship of the fast to the Plague of the Firstborn, traditionally referred to as Makat B'chorot. This variation, which is uncommonly found in traditional literature, has gained prominence in colloquial usage
- Note 2: Often alternatively transliterated as Ta'anit Bechorim, Taanit Bechorim, Ta'anis B'chorim, Ta'anis Bechorim, and Taanis Bechorim. This is the primary official name of the fast as discussed in halakhic literature
- Note 3: See also Exodus 12:13, ibid. 12:23, ibid. 12:27, ibid. 13:15
- Note 4: Minor variations exist in both the text of this blessing and its potential translations
- Note 5: This differs from the ruling of Rabbi Joseph Karo's father, which maintains that the fast is cancelled entirely when the day before Passover is Shabbat
- Note 6: See here for more discussion of this topic
[edit] External links
- Elaboration on the meaning and laws of the fast
- Breaking an adjusted Thursday fast
- Firstborn caesarian section births, firstborn converts, and the required degree of participation in a siyum
|
|
|
|---|---|
| Jewish holidays | Shabbat · Rosh Chodesh · Rosh Hashanah · Fast of Gedalia · Yom Kippur · Sukkot · Hoshanah Rabbah · Shemini Atzeret · Simchat Torah · Hanukkah · Tenth of Tevet · Tu Bishvat · Fast of Esther · Purim · Fast of the Firstborn · Pesach · Counting of the Omer · Lag Ba'omer · Shavuot · 17th of Tammuz · The Three Weeks · The Nine Days · Tisha B'Av · Tu B'Av |
| National holidays of Israel | Jerusalem Day · Yom HaShoah Yom Hazikaron · Yom Ha'atzmaut · |
