It is quite unusual that a fast day falls out on a Friday. It is even more unusual that Asarah B’Tevet falls on December 25th. However, it is not unusual for Asarah B’Tevet to fall out close to the reading of Parshat Vayigash. Briefly, Asarah B’tevet is the fast to commemorate the day that the evil Babylonian king, Nebuchadnetzar, commenced his siege of Yerushalayim, foreshadowing the beginning of the end of the first Beit Hamikdash, which culminated with its destruction on Tisha B’Av several years later. Therefore, Chazal declared Asarah B’Tevet a public fast, one of four public fast days that memorialize different aspects of the catastrophes and national tragedies associated with the destruction of both Batei HaMikdash (https://ohr.edu/this_week/insights_into_halacha/5621). The famed Chasam Sofer wrote that the reason Chazal established a fast for the siege on Asarah B’Teves, as opposed to every other time Yerushalayim was under siege over the millennia, is that on this day in the Heavenly courtroom it was decided that the Beit HaMikdash was to be destroyed a few years hence. There is a well-known Talmudic dictum that any generation in which the Beit HaMikdash has not been rebuilt is as if it has been destroyed again. Therefore, the Chasam Sofer explains, every Asarah B’Teves the Heavenly court convenes and decrees a new Churban. That is why the fast of Asarah B’Teves, even though it is considered a minor fast, nonetheless has the potential to possibly override Shabbat and may be fasted on a Friday-erev Shabbat.
As we learned in our Father - Daughter learning program, developed and coordinated by Mrs. Tobi Wolf, the Rambam famously exhorts us to remember the real meaning underlying a fast day. The purpose of fasting is to focus on the spiritual side of the day and use it as a catalyst for inspiration towards Teshuva.
But what is the connection between Asarah B’Tevet and Parshat Vayigash? Rabbi Zev Leff (https://www.aish.com/tp/i/oai/The-Wagons-of-Assimilation.html) writes that Yosef in preparing his brothers for their audience with Pharaoh told them that they should emphasize that they are shepherds and have been for generations. Yosef, too, said that he would introduce his brothers as shepherds. Knowing that the Egyptians worshiped sheep and cows, Yosef knew that Pharaoh would find this occupation reprehensible and Pharaoh would seek to isolate the Tribes from the Egyptians. Yosef realized that the only way the Jews would be able to survive the Egyptian exile (the galut mitzrayim) depended on their capacity to remain apart, and Goshen was well-suited to that purpose.
So while the world around us is involved in whatever celebrations, parties and festivities associated with this time of year, as Jews we must remain apart, distinct, and not follow in their ways. The Jews in Egypt kept their identities, their Jewish names, the language they spoke (Not only was it Hebrew, but it was a Lashon Nekiya) , and of course, their dress and so they were ultimately redeemed as a nation with a distinct identity. How was this even possible being submerged in the decadent culture surrounding them?
We learn that before actually descending to Egypt, Yaakov sent Yehudah ahead to prepare the way. Chazal say that Yehudah’s function was to establish a Yeshiva in Goshen. By ensuring that there would be on-going Jewish education, Yaakov was protecting his children, grandchildren and great grandchildren from assimilation. Furthermore, Chazal tell us that the batei midrash, the batei knesset and the yeshivot that are established while we are in galut (exile) are parts of kedushat Eretz Yisrael transplanted to foreign soil. It is in our schools and our homes, indeed in our hearts, that we must build a temporary physical dwelling place that is spiritually rooted in the holiness and purity of Israel. בלבבי משכן אבנה - In my heart I will build the Mishkan, so wherever I am holiness will dwell in me and emanate from me. As long as we may be physically prevented from being in Israel, we must transplant Israel to foreign soil. In this way we insulate ourselves from assimilating into the host society and culture.
We also fast on Asarah B’tevet, the day designated in Israel as Yom Hakadish Haklali, a memorial day for the millions killed during the Shoah, especially those whose Yahrzeit is unknown. It is important to remember the past so that we may prepare for the future. We may ask ourselves, on this day of introspection, what lessons have I learned personally from our national tragedies? What can I do to ensure that a Holocaust of any kind does not occur again? We often say that when there is a tragedy and we question Hakadosh Baruch Hu, we shouldn't say למה - WHY? But rather - ל-מה- for what purpose? What thoughts, actions, changes do I need to make for myself? Change starts with one person - with the “me”.
By dedicating this day, Asarah B’tevet, as a day of Teshuvah, repentance for past misdeeds and a new commitment to observance of mitzvot, including those bayn adam lamakon (between a person and G-d), bayn adam l’adam (between people) and bayn adam l’atzmo (a person and him/herself) , hopefully we will merit the rebuilding of the Beit Hamikdash, במהרה בימינו- speedily in our day.
צום קל ויעיל
Shabbat Shalom
Rochelle Brand, Ed.D
Head of School
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