Cry To Hashem
"The prophets and the beis din in the days of
Mordechai and Esther commanded that we should read the
Megilloh on Purim in order to proclaim the praises of
Hashem and the salvations that He wrought through the merit
of our tefillos. In this way we will bless and praise -
- mevoreich and mehallel -- Hashem, and
establish for all generations the truth of which the Torah
writes: "Which nation is so great that Hashem answers them
when we cry out to Him." (Rambam in his introduction to his
minyan hamitzvos).
Face to face with the threat of complete annihilation,
Mordechai directed us to turn our hearts to Hashem in prayer.
On the thirteenth of Adar, before going to war against our
adversaries, the Jewish people fasted and prayed that they
should succeed in battle. Taanis Esther was established to
commemorate this day of fasting and prayer tzom and
tefilloh (Rosh, Megilloh 1:1).
If we have tzoros we usually consider davening
as a means to be saved from them. In truth however,
troubles are the "illness" and tefilloh is the "cure."
The real reason for our tzoros is that Hashem wants to
hear our tefillos (Rav Chatzkel Levenstein
zt"l). Before we can appreciate the myriad of hidden
miracles that Hashem did for us during the days of Mordechai
and Esther, we first need Taanis Esther in order to focus on
the fact that all the tribulations and our subsequent
redemption were for the purpose of reestablishing a
relationship with our Creator.
Purim on Sunday
When Purim is on Sunday, we are presented with a problem with
regard to Taanis Esther. Since we do not fast on Shabbos
(with the exception of Yom Kippur), the fast should be
observed on Friday. However, in most cases our Sages did not
allow a public taanis on Friday, due to the numerous
additional prayers which would seriously cut into Shabbos-
preparation time and cause us to enter Shabbos famished after
the fast. We therefore observe Taanis Esther on the previous
Thursday.
Altering the date of the fast has an impact on how the day is
observed. Since the taanis is coming to commemorate an
event that took place on a specific day, changing the date of
the fast allows us to be lenient with regard to certain
halachos. Understanding where our Sages allowed leniencies
offers us insight into the nature of this special fast
day.
One area is in making a bris on Taanis Esther. The Rema
argues that since this is not the official time of the fast,
the baal bris and all of his guests may break the fast
for the sake of the seudas milah. They are nonetheless
obligated to make up for the fast on Friday (Shulchan
Oruch 686:2).
If our Sages saw a danger in establishing a taanis on
Friday, then why should it be alright for the sake of a
bris? Since everyone else is fasting on Thursday, the
extra tefillos will be recited then and not on Friday,
so this issue ceases to be a problem. A number of great
halachic authorities concur with this ruling of the Rema
(Shvus Yaakov and Mor Uketzia).
Some opinions, however, take a more stringent view and argue
that when Chazal established Thursday as the altered date of
the fast, Thursday is now its correct time and the
taanis may not be pushed off for the sake of a
milah. The seudah should then be celebrated
after breaking the fast, as is usually done when a bris
takes place on a fast day (Taz and Ellia Raba
ibid., Chayei Odom 155:3).
At this point we might be tempted to ask, "Isn't it
preferable to stay clear of dispute, and just put the
seudah off until after the fast has concluded?"
It is worthwhile to consider that bris milah
transforms the day into a yom tov for the person
who makes the bris. Yom tov is a time for celebration
and rejoicing, and in this light, delaying the seudah
is not a simple matter.
On the other hand, pushing off the fast to the following day
is also problematic, because eating on a day when everyone
else is fasting is considered separating oneself from the
rest of the community. Furthermore, fasting on erev
Shabbos is problematic, for one would enter Shabbos in a
famished state. Since there are many factors to be taken into
account before arriving at a final ruling on this complex
halachic question, a rabbinic authority should be consulted
(Mishna Berurah 686:7).
Backwards and Forwards
There is a striking difference between when Taanis Esther
comes out on Shabbos, and when the fast of Tisha B'Av falls
on a Shabbos. While the fast of Esther is moved ahead to
Thursday, the fast of Tisha B'Av is pushed off until Sunday.
Why is one tzom made earlier and the other
postponed?
The fast of Esther was established to remember the miracles
that took place in the days of Mordechai. With regard to
miracles, we do not want to delay their commemoration.
Conversely Tisha B'Av commemorates Hashem's punishment of the
Jewish people. Therefore we delay the fast as long as we can
(She'iltos, Vayakheil 20).
The poskim note another interesting difference between
the altered dates of the two fasts. Some opinions allow
everyone invited to the bris on the Fast of Esther to
break their fast in order to participate in the seudas
mitzvah. However regarding a bris on the tenth of Av,
only the baal bris, sandak and mohel are
allowed to break the fast after Mincha. The reason for
this is that all agree that the tenth of Av is the proper
time for that fast, and consequently we must treat this fast
day more stringently. After the taanis has ended, the
main seudah is celebrated (Shaar HaTziyon
686:13).
Asoroh BeTeves, Shiva Osor BeTammuz, and Tzom Gedaliah are
days of sadness. Accordingly, there is a custom to observe a
minimum amount of mourning beforehand and therefore we do not
take a hot shower the night before (Shaar HaTziyon
550:8). Others have the minhag to treat the night
before these fasts (excluding Tzom Gedaliah) with all the
halachos of the nine days, and they forbid weddings on
these two nights (Biyur Halochoh (551:1). Since Taanis
Esther is a joyous day, none of these restrictions are
applicable (Rav Shlomo Zalman Auerbach zt"l as cited
in Halichos Shlomo 18:6).
In this vein, many have the custom to break Taanis Esther
with a meat meal, even though this is forbidden on other fast
days (with the exception of Yom Kippur).
Generally we recite Ovinu Malkeinu during Mincha
of a fast day. However on Taanis Esther which falls just
before the yom tov of Purim, we do not say this tefilloh.
Nevertheless if Purim falls on a Sunday and the fast is
pushed off until Thursday, then Ovinu Malkeinu is
recited (Mishna Berurah 686:3).
Making Up the Fast
There was once a woman who had to meet with the sultan on the
thirteenth of Adar. Traveling was not an easy matter, and she
was afraid that if she fasted, she would be too worn out to
meet with the ruler of her country. Could she eat on the day
of her trip and make up the fast on Friday?
Her question was brought before Rashi and he responded that
the halachos pertaining to Taanis Esther are more
lenient than those of other fast days, for it is a custom and
not an obligatory taanis. Nonetheless eating on the
thirteenth of Adar is considered to be separating oneself
from the rest of the community, a possible Torah prohibition
(Devorim 14:1). Therefore, Rashi obligated her to fast
on that day (cited in Shebulei HaLeket 194, Mishna
Berurah 686:6).
A person who is sick, however, is not permitted to fast on
Taanis Esther or on any other fast days except for Yom
Kippur, and in doing so is not considered to be separating
himself from the community. How sick must one be in order to
fit into this category? On Taanis Esther, even an eye ache
that makes one very uncomfortable is sufficient grounds to
break the fast (Shulchan Oruch 686:2).
Depending on the situation, the missed taanis may have
to be made up later in the month of Adar. Since the fast
comes to commemorate the tefillos and fasting before
Purim, what is the point of fasting afterwards?
Some have the custom to fast BaHaB after Purim in
commemoration of the three days of fasting that Esther
declared necessary for the entire Jewish nation, preceding
her momentous confrontation with Achashverosh to plead for
the plight of her people (Shaarei Tzion 686:11).
Therefore the end of Adar is also considered an appropriate
time to "make up" Taanis Esther. In all cases a halachic
authority should be consulted (Mishna Berurah
686:5).
Annulling Harsh Decrees
Kabbalistic literature reveals another reason behind the Fast
of Esther. Even though Haman's plans were overturned, a small
part of the decree remained. Every year, at the time that his
plans were to be carried out, the Soton comes to Hashem,
claiming that the Jewish people should be destroyed. In this
vein some mekubalim find an indication in the
Megilloh about the massacres of Tach VeTat
(pogroms that took place in 1648-9), for the letter
tess (in the word tichtov) and the letter
chess (in the word chur) hint to the tragic
year of "tach", the start of these assaults (as cited
in Responsa Shevet HaKehosi 1:203).
The Rambam writes that when the Jewish people are
experiencing such tragic situations, the Torah obligates us
to cry out to Hashem and sound trumpets to arouse us to
repentance (Bamidbar 10:9). If we realize that our own
actions are at the root of our difficulties, we will learn to
mend our ways and cause the harsh decree to be rescinded. If
we don't follow this path, and instead relate to what is
happening as mere coincidence, the tzoros will simply
increase (Rambam, Hilchos Taanis 1:1-3, Mishna
Berurah 576:1).
In the merit of our fasting and prayers this Taanis
Esther, may all past decrees on the Jewish people be
overturned, all future decrees annulled, and may all of
Haman's evil intentions be put to an end once and for all.
