When Asarah B'Teves falls on Shabbos
In an extremely rare calendar event, this year, the fast of Asarah B’Teves will fall out on Erev Shabbos. It is the only public fast that can fall out on Erev Shabbos based on our fixed calendar. The Rishonim and Poskim discuss the question of when one concludes the fast in such a Kvius and what happens when one davens Maariv and brings in Shabbos early.
Background
The Gemara[1] raises the following question: if Torah students are fasting on Erev Shabbos, what is the law about completing the fast?
In the discussion, the Gemara quotes a Braisa that one year, Tisha B’av fell on Erev Shabbos[2] and Rabbi Akiva ate a boiled egg in the afternoon. He did so, not because he needed to eat, but in order to show the Halacha that we do not complete the fast on Erev Shabbos[3]. The reason is so as not to enter Shabbos in a state of affliction.
Rabbi Yossi argues with Rabbi Akiva, teaching that on Erev Shabbos we do complete the fast – מתענה ומשלים. Ulla concludes that the Halacha follows the view of Rabbi Yossi. The Gemara is discussing personal fasts and communal fasts, as evidenced from the Braisa citing an example of Tisha B’av.
It would seem clear from this that when a fast falls on Erev Shabbos, we have to conclude the fast which means fasting until nightfall. But we will see that even according to the conclusion of the Gemara, this is not necessarily so.
Do we have to conclude the fast
Tosfos explain that the ruling of Ulla is only (אם ירצה) “if a person wishes to conclude their fast”, but not that it is not necessary to do so. They understand this based on the initial question of the Gemara which asked whether one is allowed to complete the fast (not whether one must complete the fast)[4].
The Mordechai[5] and other Rishonim relate that once when Asarah B’Teves fell on Erev Shabbos, the great Baal HaTosfos Rabbeinu Yitzchak (Ri) tasted from the Shabbos food before going to Shule (while it was still light). He did this so that he would not enter Shabbos in a state of affliction.
This supports the interpretation of Tosfos that the conclusion of the Gemara that one “fasts and completes” is optional and that it is actually preferable not to complete the fast at all. The view of Rabbeinu Yitzchak is not brought in the Halachic codes at all.
The Rosh – fast until nightfall
The Rosh writes that since 1) our sages teach that any fast which does not continue to the end of the day is not considered a fast and 2) one is allowed to fast into Shabbos if they wish to, they must continue to fast until nightfall.
Only if they made an express stipulation (prior to accepting the fast upon themselves) that they can eat earlier after the community has davened, may they end the fast before nightfall.
Maharam – fast until after Maariv
The Maharam (Rabbeinu Meir M’Rottenburg) rules that if the community daven Kabbolas Shabbos and Maariv and return home while it is still light, they may eat immediately as they have accepted Shabbos already[6].
The Maharam obligates one to complete the fast. His rationale is that after one has davened Kabbolas Shabbos and accepted Shabbos, the day has concluded and it is considered as having concluded the fast. This applies when one davens any time after Plag Hamincha[7].
The Mishna Berura[8] writes that according to this opinion, if they have davened early, it is not appropriate to continue fasting and to wait until Tzeis Hakochavim to eat.
The Alter Rebbe goes a step further, explaining that according to this opinion, once one has accepted Shabbos through davening, it is forbidden to continue fasting into Shabbos and that they must make Kiddush and eat immediately, since it is forbidden to fast on Shabbos[9].
Halacha
The Tur brings both opinions of the Rosh and Maharam but does not issue a ruling.
In Shulchan Aruch[10], the Mechaber rules that if one accepted on themselves to fast on Erev Shabbos, they must fast until nightfall, unless they made a stipulation. This follows the stricter opinion of the Rosh, that davening Maariv early does not help to be able to end one’s fast early.
The Ram”o records the alternative opinion of the Maharam, that one does not need to fast until nightfall and may eat after davening Kabbolas Shabbos early. The Ram”o then issues his ruling, that distinguishes between a personal and communal fast.
On a Taanis Yachid (personal fast) one does not complete the fast and can eat after Maariv, following the Maharam. It is still preferable to specify this at the time of accepting the fast to be Yotzai according to the Rosh as well. However, for a Taanis Tzibbur – a public fast day – we follow the stricter opinion and must fast until nightfall.
The ruling of the Ram”o is based on a Teshuvah of the Mahari”l[11]. The Mahari”l also quotes the opinions of both the Rosh and the Maharam. He concludes that for a personal fast one can be lenient, however he did not want to rule leniently for a public fast. The public fast that he was referring to was a local communal fast on the 43rd day of the Omer decreed because of a particular Gezeira.
The Acharonim, including the Magen Avraham, Alter Rebbe and Mishna Berura, all adopt the distinction of the Ram”o. The Alter Rebbe explains the rationale for this ruling;
The obligation to complete a private fast is based on one’s own acceptance of the fast. Therefore, we follow the lenient opinion that one has completed the fast after Maariv. However, a public fast, it is an obligation to complete the fast and therefore we follow the stricter opinion. Making a stipulation does not work for a communal fast as it is not his ‘own fast’ to decide[12].
The Halachic conclusion is that if one did not Daven and accept Shabbos early, one must continue to fast until nightfall. If one accepted Shabbos early, the Ram”o makes a distinction between private, where one is not obligated to continue fasting and communal fasts, where one is still obligated to fast until nightfall.
Based on this, when Asarah B’Teves falls on Friday, we continuing fasting until nightfall - Tzeis Hakochavim. Davening Kabbolas Shabbos early would not make a difference.
When to Daven Maariv
It appears from the Poskim that it is Halachically preferable to not Daven Maariv early, even though they will wait until after Tzeis Hakochavim to eat.
As discussed in last week’s edition, the Alter Rebbe writes that according to the Maharam, after davening Maariv and accepting Shabbos, it is forbidden to continue fasting. Even though we do no follow the leniency of the Maharam and we continue to fast until nightfall, one should not Daven early and unnecessarily put themselves in a situation where they will be ‘fasting on Shabbos’.
(In communities where they would not get a Minyan or people would not come to Shule if they wait until nightfall to Daven, there is room for leniency to Daven Kabbolas Shabbos and Maariv early).
Some Acharonim[13] write that when a fast falls on Erev Shabbos, they should Daven Maariv a little bit earlier, so that there is time for people to get home in time for Tzeis Hakochavim, in order to make Kiddush and start their meal straight away at the earliest possible time.
This is because after Tzeis Hakochavim the fast has ended and there would be an Issur to continue to fast any longer on Shabbos. When Davening Maariv before Tzeis Hakochavim, one must say Krias Shema after nightfall before making Kiddush.
Those who have the Minhag of always Davening Maariv after Tzeis Hakochavim, do not need to change their custom. However, they should still Daven at the earliest possible time and hurry home immediately after Davening ends.
Other Opinions and Scope for Leniency
The following are additional insights on the topic which present more lenient opinions.
The Beis Yosef quotes the Raavad, that when the Gemara says that one concludes the fast on Erev Shabbos, it means only until the beginning of Shkiya[14]. This time is already is already considered an extension of Shabbos and one cannot fast any longer.
Whilst we do not follow the Raavad and rather fast until nightfall, the Raavad’s opinion is referenced in Piskei Dinim of the Tzemach Tzedek - Laws of Fast Days, as basis for leniency.
There is a second Teshuvah[15] concerning fasting on Erev Shabbos. He writes that for personal fasts “my custom is to fast until after Maariv like the Maharam”. However, for communal fasts, he writes “I am personally stringent to complete the fast (until nightfall)… but for others I say דעבד כמר עבד ודעבד כמר עבד - let them follow whichever opinion they wish”.
This seems to suggest that even for public fasts, one may eat after Davening Maariv early. He concludes that the main things is to have intent Lshem Shamayim.
Knesses Hagedolah[16] quotes Sefer Chassidim[17] who writes “When a fast falls on Friday and they read Veychal at Mincha, it is preferable not to Daven Maariv while it is still day and eat immediately. Rather one should delay and not complete (the fast) – ולא ישלים. It is difficult to understand this Sefer Chassidim which seems self-contradictory[18]. If one should not complete the fast, why not Daven early while it is still day? Perhaps he is saying that while one should not complete the fast, they should still delay their eating until a later time (before Shabbos comes in).
The Halacha does not follow these lenient opinions in relation to communal fast days.
Nonetheless, based on these opinions, as well as the practise of Rabbeinu Yitzchak discussed last week, some Poskim[19] write that there is room to be lenient in a Shaas Hadechak or for someone who is feeling unwell, to at least be able to Daven Maariv early and eat then, especially if they will wait until after Shekiya.
One should discuss any personal situations or possibility of leniency, with their local Halachic authority.
A Final Point
Avudraham writes that the fast of Asarah B’Teves has a stringency over all of the other fasts, and were it to fall on Shabbos, we would fast on Shabbos. This is because the verse describing the siege on Yerushalaim on the 10th of Teves uses the phrase בעצם היום הזה, “on that very day”. The same term is used to describe the fasting on Yom Kippur. From this we derive that just as one fast on Yom Kippur on Shabbos, the same applies to the 10th of Teves.
The Avudraham is not applicable as Asarah B’Teves cannot fall out on Shabbos. Nonetheless, the Lubavitcher Rebbe suggests[20] that based on the Avudraham, when Asarah B’Teves falls on Erev Shabbos, it is possible that according to all opinions one must fast until nightfall, even after having davened Maariv. Accordingly, the discussion in the Rishonim and Poskim about whether one continues to fast or not, would refer to other communal fast days.
When Moshiach comes, all of the fast days will be transformed into days of celebration. Being that Asarah B’Teves has a stricter dimension relating to the fast, it will be a greater day of celebration in the times of the Redemption.
May Moshiach come before this Shabbos, so that instead of fasting, we will enter Shabbos with the greatest joy of all.
________________________________
[1] Eiruvin 40b
[2] Based on our fixed calendar this cannot occur. That year, the month of Tammuz was a full month of 30 days
[3] See Tosfos who quotes Rabbeinu Chananel that we have a tradition that Rabbi Akiva was sick and the doctors instructed him to eat an egg. Rabbi Yehuda was unaware of this and assumed that it was to teach the Halacha.
[4] Based on this understanding, Rabbi Yehuda who argues with Rabbi Yossi holds that it is forbidden to conclude the fast.
[5] Eiruvin 494
[6] This only applies on Erev Shabbos when davening early brings Kedusha of Shabbos. During the week davening Maariv early does not allow one to finish the fast.
[7] The Tashbetz writes that even the Maharam was not so lenient and only permitted one to eat close to Shkiya.
[8] Biur Halacha
[9] Tehillah Ledovid questions where the Alter Rebbe derives this from
[10] OC 249:4
[11] 33
[12] Magen Avraham,
[13] See Tehillah Ledovid
[14] The Raavad follows the Shitah of Rabbeinu Tam that the sunset over the horizon is only the beginning of Shkiya and not the time that Shabbos comes in. Nonetheless it is the time of Tosefes Shabbos and therefore one no longer fasts.
[15] 157. The Ram”o does not source this response and follows the earlier Teshuvah of the Mahari”l
[16] OC 249
[17] Siman 190. Other editions of the Sefer Chassidim have this in Siman 229
[18] Our editions of Sefer Chassidim read ולהשלים – and they should complete the fast.
[19] Nitei Gavriel Volume Chanukah Teshuvah Siman 14
[20] Vayigash 5749
Background
The Gemara[1] raises the following question: if Torah students are fasting on Erev Shabbos, what is the law about completing the fast?
In the discussion, the Gemara quotes a Braisa that one year, Tisha B’av fell on Erev Shabbos[2] and Rabbi Akiva ate a boiled egg in the afternoon. He did so, not because he needed to eat, but in order to show the Halacha that we do not complete the fast on Erev Shabbos[3]. The reason is so as not to enter Shabbos in a state of affliction.
Rabbi Yossi argues with Rabbi Akiva, teaching that on Erev Shabbos we do complete the fast – מתענה ומשלים. Ulla concludes that the Halacha follows the view of Rabbi Yossi. The Gemara is discussing personal fasts and communal fasts, as evidenced from the Braisa citing an example of Tisha B’av.
It would seem clear from this that when a fast falls on Erev Shabbos, we have to conclude the fast which means fasting until nightfall. But we will see that even according to the conclusion of the Gemara, this is not necessarily so.
Do we have to conclude the fast
Tosfos explain that the ruling of Ulla is only (אם ירצה) “if a person wishes to conclude their fast”, but not that it is not necessary to do so. They understand this based on the initial question of the Gemara which asked whether one is allowed to complete the fast (not whether one must complete the fast)[4].
The Mordechai[5] and other Rishonim relate that once when Asarah B’Teves fell on Erev Shabbos, the great Baal HaTosfos Rabbeinu Yitzchak (Ri) tasted from the Shabbos food before going to Shule (while it was still light). He did this so that he would not enter Shabbos in a state of affliction.
This supports the interpretation of Tosfos that the conclusion of the Gemara that one “fasts and completes” is optional and that it is actually preferable not to complete the fast at all. The view of Rabbeinu Yitzchak is not brought in the Halachic codes at all.
The Rosh – fast until nightfall
The Rosh writes that since 1) our sages teach that any fast which does not continue to the end of the day is not considered a fast and 2) one is allowed to fast into Shabbos if they wish to, they must continue to fast until nightfall.
Only if they made an express stipulation (prior to accepting the fast upon themselves) that they can eat earlier after the community has davened, may they end the fast before nightfall.
Maharam – fast until after Maariv
The Maharam (Rabbeinu Meir M’Rottenburg) rules that if the community daven Kabbolas Shabbos and Maariv and return home while it is still light, they may eat immediately as they have accepted Shabbos already[6].
The Maharam obligates one to complete the fast. His rationale is that after one has davened Kabbolas Shabbos and accepted Shabbos, the day has concluded and it is considered as having concluded the fast. This applies when one davens any time after Plag Hamincha[7].
The Mishna Berura[8] writes that according to this opinion, if they have davened early, it is not appropriate to continue fasting and to wait until Tzeis Hakochavim to eat.
The Alter Rebbe goes a step further, explaining that according to this opinion, once one has accepted Shabbos through davening, it is forbidden to continue fasting into Shabbos and that they must make Kiddush and eat immediately, since it is forbidden to fast on Shabbos[9].
Halacha
The Tur brings both opinions of the Rosh and Maharam but does not issue a ruling.
In Shulchan Aruch[10], the Mechaber rules that if one accepted on themselves to fast on Erev Shabbos, they must fast until nightfall, unless they made a stipulation. This follows the stricter opinion of the Rosh, that davening Maariv early does not help to be able to end one’s fast early.
The Ram”o records the alternative opinion of the Maharam, that one does not need to fast until nightfall and may eat after davening Kabbolas Shabbos early. The Ram”o then issues his ruling, that distinguishes between a personal and communal fast.
On a Taanis Yachid (personal fast) one does not complete the fast and can eat after Maariv, following the Maharam. It is still preferable to specify this at the time of accepting the fast to be Yotzai according to the Rosh as well. However, for a Taanis Tzibbur – a public fast day – we follow the stricter opinion and must fast until nightfall.
The ruling of the Ram”o is based on a Teshuvah of the Mahari”l[11]. The Mahari”l also quotes the opinions of both the Rosh and the Maharam. He concludes that for a personal fast one can be lenient, however he did not want to rule leniently for a public fast. The public fast that he was referring to was a local communal fast on the 43rd day of the Omer decreed because of a particular Gezeira.
The Acharonim, including the Magen Avraham, Alter Rebbe and Mishna Berura, all adopt the distinction of the Ram”o. The Alter Rebbe explains the rationale for this ruling;
The obligation to complete a private fast is based on one’s own acceptance of the fast. Therefore, we follow the lenient opinion that one has completed the fast after Maariv. However, a public fast, it is an obligation to complete the fast and therefore we follow the stricter opinion. Making a stipulation does not work for a communal fast as it is not his ‘own fast’ to decide[12].
The Halachic conclusion is that if one did not Daven and accept Shabbos early, one must continue to fast until nightfall. If one accepted Shabbos early, the Ram”o makes a distinction between private, where one is not obligated to continue fasting and communal fasts, where one is still obligated to fast until nightfall.
Based on this, when Asarah B’Teves falls on Friday, we continuing fasting until nightfall - Tzeis Hakochavim. Davening Kabbolas Shabbos early would not make a difference.
When to Daven Maariv
It appears from the Poskim that it is Halachically preferable to not Daven Maariv early, even though they will wait until after Tzeis Hakochavim to eat.
As discussed in last week’s edition, the Alter Rebbe writes that according to the Maharam, after davening Maariv and accepting Shabbos, it is forbidden to continue fasting. Even though we do no follow the leniency of the Maharam and we continue to fast until nightfall, one should not Daven early and unnecessarily put themselves in a situation where they will be ‘fasting on Shabbos’.
(In communities where they would not get a Minyan or people would not come to Shule if they wait until nightfall to Daven, there is room for leniency to Daven Kabbolas Shabbos and Maariv early).
Some Acharonim[13] write that when a fast falls on Erev Shabbos, they should Daven Maariv a little bit earlier, so that there is time for people to get home in time for Tzeis Hakochavim, in order to make Kiddush and start their meal straight away at the earliest possible time.
This is because after Tzeis Hakochavim the fast has ended and there would be an Issur to continue to fast any longer on Shabbos. When Davening Maariv before Tzeis Hakochavim, one must say Krias Shema after nightfall before making Kiddush.
Those who have the Minhag of always Davening Maariv after Tzeis Hakochavim, do not need to change their custom. However, they should still Daven at the earliest possible time and hurry home immediately after Davening ends.
Other Opinions and Scope for Leniency
The following are additional insights on the topic which present more lenient opinions.
The Beis Yosef quotes the Raavad, that when the Gemara says that one concludes the fast on Erev Shabbos, it means only until the beginning of Shkiya[14]. This time is already is already considered an extension of Shabbos and one cannot fast any longer.
Whilst we do not follow the Raavad and rather fast until nightfall, the Raavad’s opinion is referenced in Piskei Dinim of the Tzemach Tzedek - Laws of Fast Days, as basis for leniency.
There is a second Teshuvah[15] concerning fasting on Erev Shabbos. He writes that for personal fasts “my custom is to fast until after Maariv like the Maharam”. However, for communal fasts, he writes “I am personally stringent to complete the fast (until nightfall)… but for others I say דעבד כמר עבד ודעבד כמר עבד - let them follow whichever opinion they wish”.
This seems to suggest that even for public fasts, one may eat after Davening Maariv early. He concludes that the main things is to have intent Lshem Shamayim.
Knesses Hagedolah[16] quotes Sefer Chassidim[17] who writes “When a fast falls on Friday and they read Veychal at Mincha, it is preferable not to Daven Maariv while it is still day and eat immediately. Rather one should delay and not complete (the fast) – ולא ישלים. It is difficult to understand this Sefer Chassidim which seems self-contradictory[18]. If one should not complete the fast, why not Daven early while it is still day? Perhaps he is saying that while one should not complete the fast, they should still delay their eating until a later time (before Shabbos comes in).
The Halacha does not follow these lenient opinions in relation to communal fast days.
Nonetheless, based on these opinions, as well as the practise of Rabbeinu Yitzchak discussed last week, some Poskim[19] write that there is room to be lenient in a Shaas Hadechak or for someone who is feeling unwell, to at least be able to Daven Maariv early and eat then, especially if they will wait until after Shekiya.
One should discuss any personal situations or possibility of leniency, with their local Halachic authority.
A Final Point
Avudraham writes that the fast of Asarah B’Teves has a stringency over all of the other fasts, and were it to fall on Shabbos, we would fast on Shabbos. This is because the verse describing the siege on Yerushalaim on the 10th of Teves uses the phrase בעצם היום הזה, “on that very day”. The same term is used to describe the fasting on Yom Kippur. From this we derive that just as one fast on Yom Kippur on Shabbos, the same applies to the 10th of Teves.
The Avudraham is not applicable as Asarah B’Teves cannot fall out on Shabbos. Nonetheless, the Lubavitcher Rebbe suggests[20] that based on the Avudraham, when Asarah B’Teves falls on Erev Shabbos, it is possible that according to all opinions one must fast until nightfall, even after having davened Maariv. Accordingly, the discussion in the Rishonim and Poskim about whether one continues to fast or not, would refer to other communal fast days.
When Moshiach comes, all of the fast days will be transformed into days of celebration. Being that Asarah B’Teves has a stricter dimension relating to the fast, it will be a greater day of celebration in the times of the Redemption.
May Moshiach come before this Shabbos, so that instead of fasting, we will enter Shabbos with the greatest joy of all.
________________________________
[1] Eiruvin 40b
[2] Based on our fixed calendar this cannot occur. That year, the month of Tammuz was a full month of 30 days
[3] See Tosfos who quotes Rabbeinu Chananel that we have a tradition that Rabbi Akiva was sick and the doctors instructed him to eat an egg. Rabbi Yehuda was unaware of this and assumed that it was to teach the Halacha.
[4] Based on this understanding, Rabbi Yehuda who argues with Rabbi Yossi holds that it is forbidden to conclude the fast.
[5] Eiruvin 494
[6] This only applies on Erev Shabbos when davening early brings Kedusha of Shabbos. During the week davening Maariv early does not allow one to finish the fast.
[7] The Tashbetz writes that even the Maharam was not so lenient and only permitted one to eat close to Shkiya.
[8] Biur Halacha
[9] Tehillah Ledovid questions where the Alter Rebbe derives this from
[10] OC 249:4
[11] 33
[12] Magen Avraham,
[13] See Tehillah Ledovid
[14] The Raavad follows the Shitah of Rabbeinu Tam that the sunset over the horizon is only the beginning of Shkiya and not the time that Shabbos comes in. Nonetheless it is the time of Tosefes Shabbos and therefore one no longer fasts.
[15] 157. The Ram”o does not source this response and follows the earlier Teshuvah of the Mahari”l
[16] OC 249
[17] Siman 190. Other editions of the Sefer Chassidim have this in Siman 229
[18] Our editions of Sefer Chassidim read ולהשלים – and they should complete the fast.
[19] Nitei Gavriel Volume Chanukah Teshuvah Siman 14
[20] Vayigash 5749