20th of Sivan: Difference between revisions

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# Nowadays most people do not fast and it is almost unheard of.<ref>Rabbi Aryeh Leib Shpitz (Hameor 33:5 p. 15). There he argues that if the gedolim were able to establish a fast day for hundreds of years for a tragedy we should also be able to establish a fast day for the six million who were martyred in the Holocaust. </ref>
# Nowadays most people do not fast and it is almost unheard of.<ref>Rabbi Aryeh Leib Shpitz (Hameor 33:5 p. 15). There he argues that if the gedolim were able to establish a fast day for hundreds of years for a tragedy we should also be able to establish a fast day for the six million who were martyred in the Holocaust. </ref>
# Special Selichot are recited on this day.<ref>Magen Avraham 493:6, Shaarei Teshuva 580:9</ref>
# Special Selichot are recited on this day.<ref>Magen Avraham 493:6, Shaarei Teshuva 580:9</ref>
# If Jews from Poland and from another country made a minyan together it wouldn't be a violation of [[Lo Titgodedu]] for them to pray together and each one follow thier own minhag.<ref>Magen Avraham 493:6. See Sh"t Mishpatei Uziel (Inyanim Klaliyim 4:1) for an explanation of this point.</ref>
# If Jews from Poland and from another country made a minyan together it wouldn't be a violation of [[Lo Titgodedu]] for them to pray together and each one follow their own minhag.<ref>Magen Avraham 493:6. See Sh"t Mishpatei Uziel (Inyanim Klaliyim 4:1) for an explanation of this point. Rav Moshe (Igrot Moshe EH 1:59) explains that it isn't lo titgodedu since each community has different practices and neither hold that in a halachic sense the other community is doing anything wrong. Then they may observe their minhag even in each other's presence.</ref>
# One of the reasons this day was chosen to commemorate the crusades and pogroms is because it never falls out on Shabbat.<ref>Shaarei Teshuva 580:9</ref>
# One of the reasons this day was chosen to commemorate the crusades and pogroms is because it never falls out on Shabbat.<ref>Shaarei Teshuva 580:9</ref>
# Regarding the concept of whether a community can establish a day of fasting and commemoration for a tragedy is discussed in poskim. This day serves a proof that it is possible to establish such a day.<ref>See Yosef Ometz (v. 1, Dinei Purim Vinitchz ch. 1107, fnt. 7) who implies that it is possible for later rabbis to establish a fast day for generations. Rav Yitzchak Herzog (See Sh"t Heichal Yitzchak oc 61) writes that some wrote that it is impossible to add a day to the Jewish calendar to commemorate tragedies based on a text in the Tisha B'av Kinnot, however, this seems to be contradicted by the fact that Rabbenu Tam established the twentieth of Sivan as a fast day for generations. See further Mishneh Halachot 15:211, Kovetz Igrot Chazon Ish 1:97, and Pear Hadur v. 3 p. 124. </ref>
# Regarding the concept of whether a community can establish a day of fasting and commemoration for a tragedy is discussed in poskim. This day serves a proof that it is possible to establish such a day.<ref>See Yosef Ometz (v. 1, Dinei Purim Vinitchz ch. 1107, fnt. 7) who implies that it is possible for later rabbis to establish a fast day for generations. Rav Yitzchak Herzog (See Sh"t Heichal Yitzchak oc 61) writes that some wrote that it is impossible to add a day to the Jewish calendar to commemorate tragedies based on a text in the Tisha B'av Kinnot, however, this seems to be contradicted by the fact that Rabbenu Tam established the twentieth of Sivan as a fast day for generations. See further Mishneh Halachot 15:211, Kovetz Igrot Chazon Ish 1:97, and Pear Hadur v. 3 p. 124. </ref>
# Since the twentieth day of Sivan is a communal fast day it is not necessary to accept it at mincha the day before.<ref>Mishna Brurah 574:1</ref>
# If a person left a community where they observed this practice and has intention of returning there he must still observe that practice until he returns.<ref>Mishna Brurah 574:1</ref>


== Anenu and Kriyat Hatorah ==
== Anenu and Kriyat Hatorah ==


# If ten people are fasting in a minyan they should recite [[Fast Days|Anenu]] in the private [[Shmoneh Esrei|Shemona Esrei]] as well as in the repetition of [[Chazarat HaShatz|Chazarat Hashatz]].<ref>Shaarei Teshuva 580:9</ref>  
# If ten people are fasting in a minyan they should recite [[Fast Days|Anenu]] in the private [[Shmoneh Esrei|Shemona Esrei]] as well as in the repetition of [[Chazarat HaShatz|Chazarat Hashatz]].<ref>Shaarei Teshuva 580:9</ref> If the twentieth of Sivan falls out on Friday and the practice is break the fast before the end of the day, it is questionable if Anenu should be recited at Mincha.<ref>Mishna Brurah 566:10 leaves this question unresolved.</ref>
# If ten people are fasting in a minyan for [[Mincha]], they should recite take out the Sefer Torah to read Vayichal, as is the practice of a communal fast day. If the twentieth of Sivan falls out on Friday, the Torah is not taken out to read Vayichal.<ref>The Torah is not read when the 20th of Sivan falls on a Friday. The ''Shaarei Teshuva'' 580:9 explains ''why'' this is different from ''Asara B'Tevet'' where the Torah is read even on Friday. The reason provided is that because many people have developed a custom of being lenient and not completing this specific fast, the practice has become to not take out the Torah for ''Vayichal'' at ''Mincha'', even if there are ten people present who ''are'' completing it. </ref>
# If ten people are fasting in a minyan for [[Mincha]], they should recite take out the Sefer Torah to read Vayichal, as is the practice of a communal fast day. If the twentieth of Sivan falls out on Friday, the Torah is not taken out to read Vayichal.<ref>The Torah is not read when the 20th of Sivan falls on a Friday. The ''Shaarei Teshuva'' 580:9 explains ''why'' this is different from ''Asara B'Tevet'' where the Torah is read even on Friday. The reason provided is that because many people have developed a custom of being lenient and not completing this specific fast, the practice has become to not take out the Torah for ''Vayichal'' at ''Mincha'', even if there are ten people present who ''are'' completing it. Mishna Brurah 566:10 writes that if the twentieth of Sivan falls out on Friday since the practice is that people do not complete the fast day, it is questionable if they should read Vayichal at mincha. He deals it unresolved. </ref>
# Some say that if there is a minyan fasting they should read Vayichal even at Shacharit of a Monday or Thursday.<ref>Taz 566:3, Eliya Rabba 566:3, Malbushei Yom Tov 566:1, Shaarei Teshuva 580:9</ref>  
# Some say that if there is a minyan fasting they should read Vayichal even at Shacharit of a Monday or Thursday.<ref>Taz 566:3, Eliya Rabba 566:3, Malbushei Yom Tov 566:1, Shaarei Teshuva 580:9</ref> However, nowadays that few people observe this practice the Torah readying of the fast day, Vayichal, does not supplant the regular Monday or Thursday reading.<ref>Mishna Brurah 566:10</ref>


== Seudat Mitzvah and Brit Milah ==
== Seudat Mitzvah and Brit Milah ==
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* [https://www.yeshiva.co/midrash/21441 Article by Rabbi Yirmiyohu Kaganoff on Yeshiva.co]
* [https://www.yeshiva.co/midrash/21441 Article by Rabbi Yirmiyohu Kaganoff on Yeshiva.co]
== Sources ==

Revision as of 16:17, 4 June 2026

The twentieth of Sivan is a day marked on the Jewish calendar for remember various tragedies that happened to the Jewish people over history. One pogrom it commemorates is the murder of 31 Jews in Blois, France, on the twentieth of Sivan in the year 1171. Rabbenu Tam declared it as a fast day and day of Teshuva. Over the crusades and Chmielnitzky massacres this day was designated for commemorating the martyrs who were killed.[1]

Minhagim

  1. There was an old minhag for the Jews of Poland to fast on the twentieth of Sivan.[2] Some say that the fast was only mandated for boys 18 years old and girls 15 years old and above.[3]
  2. Nowadays most people do not fast and it is almost unheard of.[4]
  3. Special Selichot are recited on this day.[5]
  4. If Jews from Poland and from another country made a minyan together it wouldn't be a violation of Lo Titgodedu for them to pray together and each one follow their own minhag.[6]
  5. One of the reasons this day was chosen to commemorate the crusades and pogroms is because it never falls out on Shabbat.[7]
  6. Regarding the concept of whether a community can establish a day of fasting and commemoration for a tragedy is discussed in poskim. This day serves a proof that it is possible to establish such a day.[8]
  7. Since the twentieth day of Sivan is a communal fast day it is not necessary to accept it at mincha the day before.[9]
  8. If a person left a community where they observed this practice and has intention of returning there he must still observe that practice until he returns.[10]

Anenu and Kriyat Hatorah

  1. If ten people are fasting in a minyan they should recite Anenu in the private Shemona Esrei as well as in the repetition of Chazarat Hashatz.[11] If the twentieth of Sivan falls out on Friday and the practice is break the fast before the end of the day, it is questionable if Anenu should be recited at Mincha.[12]
  2. If ten people are fasting in a minyan for Mincha, they should recite take out the Sefer Torah to read Vayichal, as is the practice of a communal fast day. If the twentieth of Sivan falls out on Friday, the Torah is not taken out to read Vayichal.[13]
  3. Some say that if there is a minyan fasting they should read Vayichal even at Shacharit of a Monday or Thursday.[14] However, nowadays that few people observe this practice the Torah readying of the fast day, Vayichal, does not supplant the regular Monday or Thursday reading.[15]

Seudat Mitzvah and Brit Milah

  1. If there is a brit milah on the twentieth of Sivan, it is permissible to join in the Brit Milah meal and break one's fast. Afterwards, one may eat and drink regularly and doesn't have to continue fasting. The father of the baby boy and the Sandak don't have to fast at all that day since it is like a Yom Tov for them. Other seudot mitzvah also allow a person to eat on this fast day, however, if they could they should be pushed off until the night.[16]
  2. If possible a wedding should be arranged to avoid teh twentieth of Sivan. If possible the chupah should be done on the 19th or 21st. If not, there's room to be lenient since not everyone keeps it as a fast day.[17]

Links

Sources

  1. ↑ Mishna Achrona (siman 580 fnt 274) quoting Sefer Hazechira of Rabbenu Efraim of Buna, Rabbi Yirmiyohu Kanagoff on yeshiva.co
  2. ↑ Magen Avraham 568:10, Bear Haetiv 580:9
  3. ↑ Shaarei Teshuva 580:9 based on a ledger of the Vaad Arba Aratzot
  4. ↑ Rabbi Aryeh Leib Shpitz (Hameor 33:5 p. 15). There he argues that if the gedolim were able to establish a fast day for hundreds of years for a tragedy we should also be able to establish a fast day for the six million who were martyred in the Holocaust.
  5. ↑ Magen Avraham 493:6, Shaarei Teshuva 580:9
  6. ↑ Magen Avraham 493:6. See Sh"t Mishpatei Uziel (Inyanim Klaliyim 4:1) for an explanation of this point. Rav Moshe (Igrot Moshe EH 1:59) explains that it isn't lo titgodedu since each community has different practices and neither hold that in a halachic sense the other community is doing anything wrong. Then they may observe their minhag even in each other's presence.
  7. ↑ Shaarei Teshuva 580:9
  8. ↑ See Yosef Ometz (v. 1, Dinei Purim Vinitchz ch. 1107, fnt. 7) who implies that it is possible for later rabbis to establish a fast day for generations. Rav Yitzchak Herzog (See Sh"t Heichal Yitzchak oc 61) writes that some wrote that it is impossible to add a day to the Jewish calendar to commemorate tragedies based on a text in the Tisha B'av Kinnot, however, this seems to be contradicted by the fact that Rabbenu Tam established the twentieth of Sivan as a fast day for generations. See further Mishneh Halachot 15:211, Kovetz Igrot Chazon Ish 1:97, and Pear Hadur v. 3 p. 124.
  9. ↑ Mishna Brurah 574:1
  10. ↑ Mishna Brurah 574:1
  11. ↑ Shaarei Teshuva 580:9
  12. ↑ Mishna Brurah 566:10 leaves this question unresolved.
  13. ↑ The Torah is not read when the 20th of Sivan falls on a Friday. The Shaarei Teshuva 580:9 explains why this is different from Asara B'Tevet where the Torah is read even on Friday. The reason provided is that because many people have developed a custom of being lenient and not completing this specific fast, the practice has become to not take out the Torah for Vayichal at Mincha, even if there are ten people present who are completing it. Mishna Brurah 566:10 writes that if the twentieth of Sivan falls out on Friday since the practice is that people do not complete the fast day, it is questionable if they should read Vayichal at mincha. He deals it unresolved.
  14. ↑ Taz 566:3, Eliya Rabba 566:3, Malbushei Yom Tov 566:1, Shaarei Teshuva 580:9
  15. ↑ Mishna Brurah 566:10
  16. ↑ Magen Avraham 568:10, Shaarei Teshuva 580:9
  17. ↑ Divrei Shalom YD 4:142
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