16,374
edits
Tanit Ester: Difference between revisions
From Halachipedia
m
Text replace - "ibid" to "{{ibid}}"
No edit summary |
m (Text replace - "ibid" to "{{ibid}}") |
||
| Line 2: | Line 2: | ||
* What's the reason for Tanit Ester? The Shiltot (Shiltah 67) writes that both those who live in walled cities and those who live in non-walled cities should fast on the 13th of Adar because that was when the Jews gathered together to fast and pray prior to going to war in the days of Mordechai and Ester. Rabbenu Tam (cited by Rosh [[Megillah]] 1:1) agrees and supports this by saying that they must have fasted before going to war just as the Midrash says that the Jews fasted before the war with Amalek in the desert. | * What's the reason for Tanit Ester? The Shiltot (Shiltah 67) writes that both those who live in walled cities and those who live in non-walled cities should fast on the 13th of Adar because that was when the Jews gathered together to fast and pray prior to going to war in the days of Mordechai and Ester. Rabbenu Tam (cited by Rosh [[Megillah]] 1:1) agrees and supports this by saying that they must have fasted before going to war just as the Midrash says that the Jews fasted before the war with Amalek in the desert. | ||
* On the other hand, the Kol Bo (Siman 62) explains that the fast is in commemoration of the fast that Ester decreed on the Jews of Shushan (Ester 4:16). Accordingly, the name “Tanit Ester” is fitting. The Avudraham (Taniyot s.v. VeAtta) argues that the fast Ester decreed was for 3 days and in Nissan, whereas our fast is only one day and in Adar. Rather he favors Rabbenu Tam’s reason. | * On the other hand, the Kol Bo (Siman 62) explains that the fast is in commemoration of the fast that Ester decreed on the Jews of Shushan (Ester 4:16). Accordingly, the name “Tanit Ester” is fitting. The Avudraham (Taniyot s.v. VeAtta) argues that the fast Ester decreed was for 3 days and in Nissan, whereas our fast is only one day and in Adar. Rather he favors Rabbenu Tam’s reason. | ||
* The Rosh (ibid. 1:8) describes Tanit Ester as a rabbinic institution, while the Shibbolei HaLeket (Siman 194) quotes Rashi as saying that it is only a minhag. Hagahot Maimoniot (Taniyot 1:2) agrees. Based on the Rambam, the Mishna Brurah 686:2 rules that it is only a minhag. The Ran (Taniyot 7a s.v. Aval), however, quotes the Raavad who says that it is MeDivrei Kabbalah based on the words of “Divrei HaTzomot” (Ester 9:31). The Bach 686:2 writes that the Rambam agrees with the Raavad but concludes that most poskim hold it at most a rabbinic institution. | * The Rosh ({{ibid}}. 1:8) describes Tanit Ester as a rabbinic institution, while the Shibbolei HaLeket (Siman 194) quotes Rashi as saying that it is only a minhag. Hagahot Maimoniot (Taniyot 1:2) agrees. Based on the Rambam, the Mishna Brurah 686:2 rules that it is only a minhag. The Ran (Taniyot 7a s.v. Aval), however, quotes the Raavad who says that it is MeDivrei Kabbalah based on the words of “Divrei HaTzomot” (Ester 9:31). The Bach 686:2 writes that the Rambam agrees with the Raavad but concludes that most poskim hold it at most a rabbinic institution. | ||
* Tosfot (Tanit 18a s.v. Rav) asks how we have the minhag to fast the day before [[Purim]] if according to the [[Megillah]] Tanit one may not conduct a eulogy on [[Purim]] and the Gemara (Tanit 15b) says that one may not fast on the day before the [[holidays]] on which one may not conduct a eulogy. Tosfot answers that [[Megillah]] Tanit was nullified with respect to the laws on the day before and after [[Purim]] and [[Chanuka]]. The Baal HaMa’or ([[Megillah]] 4a) answers that since [[Purim]] is considered Divrei Kabbalah, which is similar to Divrei Torah, there was no prohibition to fast on the day beforehand. The Meiri (Tanit 18a) quotes some who answer that that since Tanit Ester is a fasting of happiness, commemorating the miracle of the Jewish people’s success in war, it isn’t a violation of the prohibition to fast on the day before [[Purim]]. | * Tosfot (Tanit 18a s.v. Rav) asks how we have the minhag to fast the day before [[Purim]] if according to the [[Megillah]] Tanit one may not conduct a eulogy on [[Purim]] and the Gemara (Tanit 15b) says that one may not fast on the day before the [[holidays]] on which one may not conduct a eulogy. Tosfot answers that [[Megillah]] Tanit was nullified with respect to the laws on the day before and after [[Purim]] and [[Chanuka]]. The Baal HaMa’or ([[Megillah]] 4a) answers that since [[Purim]] is considered Divrei Kabbalah, which is similar to Divrei Torah, there was no prohibition to fast on the day beforehand. The Meiri (Tanit 18a) quotes some who answer that that since Tanit Ester is a fasting of happiness, commemorating the miracle of the Jewish people’s success in war, it isn’t a violation of the prohibition to fast on the day before [[Purim]]. | ||
* Interestingly, [http://www.jewishencyclopedia.com/view.jsp?artid=613&letter=P&search=purim#2297 The Jewish Encyclopedia] writes that the first to mention the first to mention this fast is the Shiltot (8th century) in the Geonic period.</ref> If [[Purim]] falls out on Sunday, the fast is moved up to Thursday. <Ref> The Shiltot (ibid.) writes that if [[Purim]] falls out on Sunday, they would fast on Thursday and not Friday because on Friday they would need to prepare for [[Shabbat]]. Tur and S”A 686:2 codify this as halacha. The Meiri in Magen Avot (Inyan 23) explains that although the fast days of [[mourning]] are delayed rather than pushed earlier, Tanit Ester is pushed up because it is a fast day of happiness. </ref> | * Interestingly, [http://www.jewishencyclopedia.com/view.jsp?artid=613&letter=P&search=purim#2297 The Jewish Encyclopedia] writes that the first to mention the first to mention this fast is the Shiltot (8th century) in the Geonic period.</ref> If [[Purim]] falls out on Sunday, the fast is moved up to Thursday. <Ref> The Shiltot ({{ibid}}.) writes that if [[Purim]] falls out on Sunday, they would fast on Thursday and not Friday because on Friday they would need to prepare for [[Shabbat]]. Tur and S”A 686:2 codify this as halacha. The Meiri in Magen Avot (Inyan 23) explains that although the fast days of [[mourning]] are delayed rather than pushed earlier, Tanit Ester is pushed up because it is a fast day of happiness. </ref> | ||
==Tanit Ester== | ==Tanit Ester== | ||
# It’s the Minhag of Yisrael to fast on the 13th of Adar<ref>Sefer Eshkol 2:3 pg 7 and Bal HaMoar (Megilah end of first perek) write that it’s forbidden to fast on the 13th of Adar because it’s the day before a holiday. However based on many Rishonim, S”A rules 686:1 that one can fast the day before and after [[purim]] and so Tanit Ester should be observed as is Minhag Yisrael. </ref> in commemoration of the fast of the Jews in the time of Ester and Mordechai and it’s called Tanit Ester. <Ref> Shiltot (Vayihakel 67) writes that the reason for Tanit Ester is to remember that the Jews fasted on the 13th of Adar (see Tanchuma Beresheet 3) in order to pray for mercy before the war they had with their enemies. Ravyah 550, Or Zaruha 2:437 pg 77d, Rosh (Megilah 1), Mordechai, Ran, and Tur 686 also quote this reason. However, Machsor Vitri 245 says that the fast is a minhag for the remembrance of the fast the Jews made in Nisan (mentioned in the Megilah) in days of Haman. This reason is also found in the Siddur Rashi 345, Shilbolei Leket 194 and Sefer Pardes 252. Sefer Manhig (Megilah 21) argues on this because we don’t fast 3 days or in Nisan. Actually, the Masechet Soferim (17:4, 21:1,12) says that since we are remembering the fast of Ester some have the Minhag to fast 3 fasts in Adar. This minhag is quoted in Or Zaruha, Rosh, Tur 686, and S”A 686:3. Sefer Eshkol (2:3 pg 7) and Magid Mesharim (Vayihakel) writes that the reason for the fast is so people listen in Megilah and not get caught up in eating. Ravad (quoted by Ran (Tanit 2nd perek)) and Sh”t Tashbetz 2:271 explain that the fast is based on the pasuk in the megilah “Kiymu Al Nafsham Divrei Tzomot”. Bach 686 says that the Ravad hold it’s a tanit that was established by the rabbis (in time of Ester) which is stronger than a Minhag. However Rambam (Tanit 5:5) writes that nowadays it’s only a Minhag (This is only true according to our (and the Bet Yosef’s) version of the Rambam but the Magid Mishna’s reading of Rambam leads one to say that perhaps the fast is an rabbinical establishment. Rama 686:3 concludes that the Tanit is only a Minhag and so one can be lenient for pregnant women. </ref> | # It’s the Minhag of Yisrael to fast on the 13th of Adar<ref>Sefer Eshkol 2:3 pg 7 and Bal HaMoar (Megilah end of first perek) write that it’s forbidden to fast on the 13th of Adar because it’s the day before a holiday. However based on many Rishonim, S”A rules 686:1 that one can fast the day before and after [[purim]] and so Tanit Ester should be observed as is Minhag Yisrael. </ref> in commemoration of the fast of the Jews in the time of Ester and Mordechai and it’s called Tanit Ester. <Ref> Shiltot (Vayihakel 67) writes that the reason for Tanit Ester is to remember that the Jews fasted on the 13th of Adar (see Tanchuma Beresheet 3) in order to pray for mercy before the war they had with their enemies. Ravyah 550, Or Zaruha 2:437 pg 77d, Rosh (Megilah 1), Mordechai, Ran, and Tur 686 also quote this reason. However, Machsor Vitri 245 says that the fast is a minhag for the remembrance of the fast the Jews made in Nisan (mentioned in the Megilah) in days of Haman. This reason is also found in the Siddur Rashi 345, Shilbolei Leket 194 and Sefer Pardes 252. Sefer Manhig (Megilah 21) argues on this because we don’t fast 3 days or in Nisan. Actually, the Masechet Soferim (17:4, 21:1,12) says that since we are remembering the fast of Ester some have the Minhag to fast 3 fasts in Adar. This minhag is quoted in Or Zaruha, Rosh, Tur 686, and S”A 686:3. Sefer Eshkol (2:3 pg 7) and Magid Mesharim (Vayihakel) writes that the reason for the fast is so people listen in Megilah and not get caught up in eating. Ravad (quoted by Ran (Tanit 2nd perek)) and Sh”t Tashbetz 2:271 explain that the fast is based on the pasuk in the megilah “Kiymu Al Nafsham Divrei Tzomot”. Bach 686 says that the Ravad hold it’s a tanit that was established by the rabbis (in time of Ester) which is stronger than a Minhag. However Rambam (Tanit 5:5) writes that nowadays it’s only a Minhag (This is only true according to our (and the Bet Yosef’s) version of the Rambam but the Magid Mishna’s reading of Rambam leads one to say that perhaps the fast is an rabbinical establishment. Rama 686:3 concludes that the Tanit is only a Minhag and so one can be lenient for pregnant women. </ref> | ||
