The Four Fasts

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Anshei Sphard - Beth El Emeth Congregation

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The Four Fasts

10th of Tevet

The fast of the 10th of Tevet commemorates the siege on Jerusalem by King Nevuchadnezer (Ezekiel 24:1-2). The next fast in this series of fasts, the 17th of Tamuz, during the summer, commemorates the eventual breach of the walls of Jerusalem a year and a half later. Finally, this chain of fasts ends with Tisha B'Av commemorating the total destruction of Jerusalem and the Holy Temple. It is a time to reflect on what we could do to make the Jewish people merit the complete and final reunification of Jerusalem.

The Saddest Days of Our Calendar: Tisha B’Av and Shiva Asar B’Tamuz

The Four Fasts

Each year we commemorate 4 fasts relating to the destruction of the Temple. The 4 form a succession reflecting the history of that tragic time. The first in the series is the Fast of Gedaliah, Tzom Gedaliah, falling the day after Rosh Hashanah. This day commemorates the death, or actually the assassination (by a Jew) of the last Jewish king, named Gedaliah. This represented the beginning of the end. The next fast is held a few days after Hanukkah, and is known as the Tenth of Tevet, Asarah B’Tevet. This day represents the siege of Jerusalem in 587 BCE. Only in the summer months are we prepared to address the harshest of all the tragedies, the breaking of the walls of Jerusalem, the Seventeenth of Tamuz, Shiva Asar B’Tamuz, and the actual destruction of the Holy Temple in Jerusalem in 586 BCE and again in 70 CE.

What else do these summer fasts commemorate?

Shiva Asar B’Tamuz commemorates all kinds of brokenness. On it the Torah was broken, both when Moses broke the ten commandments, and when a Greek ruler burnt the Torah. The sanctity of the Holy Temple was broken or defiled when an idol was placed in the sanctuary. The daily routine of worship and sacrifice was broken when the daily sacrifice was disrupted due to a shortage of animals during the siege. As we said above, this fast primarily commemorates the braking of the walls of Jerusalem. The Torah itself, our Holy Temple, our holiest city, and our holy service were all broken on this day.

If Shiva Asar B’Tamuz represents a partial defilement or braking, Tisha B’Av stands for the total demolition of all that we hold dear. On Tisha B’Av it was decreed in the desert that the Israelites would absolutely not enter the land of Israel in that generation. The Holy Temple was, as we said, utterly demolished, both in 586 BCE and in 70 CE. Bar Kochva’s last stronghold, Beitar, was decimated. The heart of the Jewish people, Jerusalem, was plowed over, as if to erase it from memory.

Practices for the fasts

As we said, Tisha B’Av is more severe than Shiva Asar B’Tamuz. Therefore, Tisha B’Av begins at nightfall, and the other begins at sunrise. On Shiva Asar B’Tamuz it is simply forbidden to eat or drink. On Tisha B’Av it is forbidden to eat, drink, have marital relations, use ointments or perfumes (non-scented deodorant is allowed), wear leather shoes, or bathe unnecessarily. One also sits on a stool or low bench on the eve of Tisha B’Av and in the day till midday. We do not greet each other on this day. We do not ask “How are you?” as we wouldn’t ask a mourner. Obviously with the destruction of the Temple, we are not doing too well. Some do refrain bathing on Shiva Asaar B’Tamuz as well.

On Tisha B’Av we begin before the sunset by having a mourner’s meal, consisting of bread, water, an egg, and some even add some ashes to the meal. The meal should be eaten while sitting on the low stool or on the floor. No zimmun is conducted for this meal One does not yet remove one’s shoes. Prior to this meal, a person may eat a larger meal to prepare for the fast.