Fast of the firstborn

Fast of the Firstborn (or Ta'anit B'chorot/B'chorim) is a unique Jewish fast day which usually falls on the day before Passover. The fast's name commemorates the salvation of the Jewish firstborns during the plague of the firstborn (according to the Book of Exodus, the tenth of ten plagues wrought upon ancient Egypt prior to the Exodus of the Children of Israel), when, according to Exodus (12:29): "...God struck every firstborn in the Land of Mitzrayyim (ancient Egypt)...." Unlike most Jewish fast days, only firstborns have the custom to fast on the Fast of the Firstborn.

Contents

1 Origins

2 Philosophy

3 Qualifications for Fasting

4 Breaking the Fast

5 Duration of the Fast

6 When Passover Begins after Shabbat

7 Status of the Fast

8 Modern Practice

9 Recommended Reading

Origins

The origins of the Fast of the Firstborn are found in the Talmud, and the custom may have existed even prior to Talmudic times. The primary Talmudic source quoted for this custom is found in Tractate Sofrim (Scribes) (21:3). There the Talmud details the reason for the custom. It states that firstborns fast "in commemoration of the miracle that they were saved from the plague of the firstborn." Rabbeinu Asher ben Yechiel (father of Rabbi Jacob ben Asher), in his Rosh (a comprehensive halakhic commentary on the Babylonian Talmud), quotes Tractate P'sachim (Paschal Offerings/Passover Festival) of the Jerusalem Talmud (68a) as an additional source for the fast.

Philosophy

In Judaism, there are essentially three potential purposes of fasting, and a combination of some or all of these could apply to any given fast. One purpose in fasting is the achievement of atonement for sins and omissions in Divine service. Fasting is not considered the primary means of acquiring atonement; rather, sincere regret for and rectification of wrongdoing is key (see Isaiah, 58:1-13). Nevertheless, fasting is conducive to atonement, for it tends to precipitate contrition in the one who fasts (see Joel, 2:12-18). This is why the Bible mandates fasting (lit. self affliction) on Yom Kippur (Jewish holiday of atonement) (see Leviticus, 23:27,29,32; Numbers, 29:7; Tractate Yoma (The Day [of Atonement]), 8:1; ibid. (Babylonian Talmud), 81a). Because, according to the Bible, hardship and calamitous circumstances can occur as a result of wrongdoing (see, for example, Leviticus, 26:14-41), fasting is often undertaken by the community or by individuals to achieve atonement and avert catastrophe (see, for example, Esther, 4:3,16; Jonah, 3:7). Most of the Talmud's Tractate Ta'anit (Fast[s]) is dedicated to the protocol involved in declaring and observing fast days.

The second purpose in fasting is commemorative mourning. Indeed, most communal fast days that are set permanently in the Jewish calendar fulfill this purpose. These fasts include: Tish'ah b'Av, Shiv'ah Asar b'Tamuz, Asarah b'Tevet (all of the three dedicated to mourning the loss of the destroyed Beit HaMikdash (Temple)), and Tzom G'dalyah. The purpose of a fast of mourning is the demonstration that those fasting are impacted by and distraught over earlier loss. This serves to heighten appreciation of that which was lost. This is in line with Isaiah (66:10), who indicates that mourning over a loss leads to increased happiness upon return of the loss:

"Be glad with Jerusalem, and exult in her, all those who love her; rejoice with her in celebration, all those [who were] mourners over her."

The third purpose in fasting is commemorative gratitude. Since food and drink are corporeal needs, abstinence from them serves to provide a unique opportunity for focus on the spiritual. Indeed, the Midrash explains that fasting can potentially elevate one to the exalted level of the Mal'achay HaSharait (ministering angels) (Pirkei d'Rabbi Eliezer, 46). This dedication is considered appropriate gratitude to God for providing salvation. Additionally, by refraining from such basic physical indulgence, one can more greatly appreciate the dependence of humanity on God, leading to appreciation of God's benificience in sustaining His creations. Indeed, Jewish philosophy considers this appreciation one of the fundamental reasons for which God endowed mankind with such basic physical needs as food and drink. This is seen from the text of the blessing customarily recited after consuming snacks or drinks:

"You are the Source of all blessing, O' Eternal One, our God, King of the universe, who creates many souls with their needs for all that which You created, to give life through them (all created things) to every living soul."

Fasting on the Fast of the Firstborn incorporates the first purpose (as do all fasts) and the third, as detailed in the introduction to this article. Additionally, according to Rabbi Jacob Emden, the Fast of the Firstborn, like Ta'anit Esther (which occurs approximately a month prior), commemorates the salvation of the Jews from the plot of Haman. This is because Haman advanced his plot on the fourteenth of Nisan (a month in the Jewish calendar), which is the day before Passover. For this reason, it is the custom among some to fast on this day, even if they are not firstborn.

Qualifications for Fasting

There is disagreement among the early halakhic authorities as to who qualifies as a firstborn for purposes of the Fast of the Firstborn. All authorities agree, however, to the conditions of halakhic adulthood (generally speaking, this is 12 years for a female and 13 years for a male) and sanity, preconditions for all mitzvot assay (commands to perform; in contradistinction to mitzvot lo ta'aseh, commands to refrain), to obligate one to fast. (Other rare conditions, such as deaf-muteness, also exempt one from fasting).

According to the Bayit Chadash (Rabbi Yoel Sirkis), the Sefer Agudah, and the Maharil (Rabbi Yehoshua Leib Diskin), both men and women are obligated to fast. This is based upon the Midrash, which states that both men and women among the firstborn Egyptians perished in the plague. Following a precedent common in Jewish commemorative rituals, the above authorities ruled that all those who were miraculously saved should participate in commemoration. Since both men and women died from the plague, all firstborn Jewish men and women alive at that time are considered to have been miraculously saved. The Rema (Rabbi Moshe Isserles) and the Vilna Gaon (Rabbi Eliyahu Kramer) rule that women are exempt from the fast. As the Book of Exodus (13:12-15) mentions the biblical command of Redemption of the Firstborn as commemorative of the salvation of Jewish firstborns in Egypt, and as this command only applies to firstborn males, the Rema and the Vilna Gaon rule similarly that only males are obligated to fast. Common practice is that only males fast.

While a firstborn to both parents, or a firstborn to only the mother, must fast according to all authorities, there is a dispute among the early halakhic authorities regarding the status of a firstborn to only the father. The Shulkhan Arukh (Rabbi Joseph Karo) codifies that a firstborn to only the father is obligated to fast, while most printings of the Arba'ah Turim (Rabbi Jacob ben Asher) indicate that such a person would be exempt. Common practice follows the Shulkhan Arukh.

Typically, if the oldest in the family passed away, the next oldest is not required to fast. However, if the oldest died as a newborn, the next oldest is required to fast.

Many authorities, including the Rema, note the custom that the father of a firstborn should fast on his child's behalf until the child reaches halakhic adulthood. The Rema rules that if the father is a firstborn himself, the mother should fast on behalf of the child. The Mateh Moshe and Rabbi Yehoshua Leib Diskin dispute this and rule that in such a scenario, the mother need not fast.

The Sh'vut Ya'akov (responsa 17) rules that the above-cited custom of the father fasting for the child goes into effect as soon as the child is born. The Korban N'tan'el (commentary on the Rosh) disagrees. He writes that the custom only goes into effect from the time the child is 30 days old. This relates, again, to the command to redeem the firstborn, which does not go into effect until the child is 30 days old.

Breaking the Fast

The Mishnah Berurah quotes three customs regarding circumstances in which the fast may be broken. According to the first, a healthy individual who can sustain the fast without falling ill may not break his fast. According to the second (quoted by the Magen Avraham (Rabbi Avraham Gombiner) in the name of the Maharash Levi), the fast may be broken at any festive meal celebrating a circumcision or (ironically) a redemption of the firstborn. According to the third custom, based upon the Maharshal (Rabbi Shlomo Luria), the fast may even be broken at a festive meal celebrating the completion of study of a tractate of Talmud. The latter custom is commonly observed.

Rabbi Moshe Feinstein, based on the N'mukei Yosef, the Ran (Rabbeinu Nissim), the Rashbam, and the Eliyahu Rabbah, extends the possibility of breaking the fast to include even breaking it at a festive meal celebrating the completion of any mitzvah (commandment) that has taken a significant duration of time (such as a number of weeks or months).

Additionally, the Mordechai (a halakhic commentary on the Babylonian Talmud) quotes the ruling of Rabbeinu Yechiel that firstborns need not fast at all on the day before Passover; firstborns need only limit their diet to snacks.

Duration of the Fast

If the fast is not broken at a celebratory meal, there is a dispute among halakhic authorities regarding the duration of the fast. Normally, all Jewish fasts continue until nightfall (most authorities rule that this is approximately 40 minutes after sunset, but varies by location and time of year). However, the presence of a fast immediately before a holiday presents a unique quandary. Normally, one may not enter a Shabbat or Yom Tov (Festival) in a state of fasting. The Talmud discusses what one should do when a formal fast day (other than Yom Kippur) falls directly before Shabbat or Yom Tov. The sages of the Talmud are divided over two options: Either one should break the fast shortly before sundown, or one should fast through nightfall, regardless. Since the Talmud arrives at no clear conclusion, disagreement arose among halakhic authorities. Rabbi Yehoshua Leib Diskin rules that the fast continues until nightfall, while others rule that it should be broken before sundown.

When Passover Begins after Shabbat

If the day before Passover is Shabbat (the Jewish Saturday Sabbath), most authorities rule that the fast is set for the previous Thursday, and this has become common practice. This is because it is forbidden to fast on Shabbat (except for where Yom Kippur falls on Shabbat), and fasts are preferably not set for Friday. In such a scenario, the ritual of B'dikat Chametz (the formal search for forbidden leavening that is conducted before Passover) is set for Thursday night. Normally, it is forbidden to eat (starting from nightfall) before conducting the Bedikat Chametz. However, for a firstborn who is fatigued or uncomfortable from the fast, the Mateh Moshe and Rabbi Yehoshua Leib Diskin rule that some food may be eaten before the search or that another person may be appointed to perform the search on behalf of the firstborn. The father of Rabbi Joseph Karo ruled that the fast is cancelled when the day before Passover is Shabbat.

Rabbi Moshe Feinstein writes, based on the Rema, that one who breaks his fast on Thursday may be required to fast on Friday. While Rabbi Feinstein writes that, practically speaking, one should not fast on Friday in such circumstances (partly owing to the Turei Zahav who disputes the ruling of the Rema), the question is resolved completely if one participates in celebratory meals on Thursday and Friday or if one fasts the entire day on Thursday.

Status of the Fast

In halakha, there are two general types of fast: the communal fast and the individuals' fast. Among other differences between the two, a special prayer is added by the Chazzan (leader of the prayers) on communal fasts whenever both ten fasting individuals congregate, and the Chazzan is fasting. While, the Magen Avraham treats the fast as an individuals' fast, the Shi'yurei K'nesset HaG'dolah, the P'ri Chadash, and the Or Zaru'a view it as a communal fast. To avoid the practical implications of the controversy, the Mishnah Berurah suggests that a firstborn should not serve as Chazzan on the day of the fast.

Modern Practice

The laws pertaining to the Fast of the Firstborn are universally observed in Orthodox Jewish communities around the world.