What follows may be an innovative way in which to teach all about the ta’anis of Asara B’Teves:
The Dream of Asara B’Teves
Setting: A simple Beis Medrash – late at night. Seforim are scattered across a wooden table.
ACT I: In the Study
[Young Elchonon sits at a table strewn with seforim, his head nodding as he struggles to stay awake. Two seforim are open before him. He reads from the first and then the second. The second is a large copy of the Avudraham..]
Elchonon: (reading aloud, voice heavy with exhaustion)
Hmm, so this sefer says that Asara B’Teves was when Nevuchadnezzar of Bavel and his massive army surrounded Yerushalayim, beginning a terrible siege that would eventually lead to the destruction of the First Beis HaMikdash. The city was surrounded by thousands of enemy soldiers stretching as far as the eye could see, who cut off all food and supplies to the holy city.
Now I will look at the Avudraham. “If Asara B’Teves were to fall on Shabbos, it would not be pushed off…Hmm.. strange, I wonder why that might be..” (his head drops)
[The stage dims, then brightens with an ethereal blue light. The Beis Medrash transforms into a beis medrash in shamayim.Elchonon is dreaming]
ACT II: The Dream
[Enter the AVUDRAHAM, dressed in medieval rabbinic garb, accompanied by a soft light.]
AVUDRAHAM: (gently) Arise, young seeker. I am Rav David Avudraham (c. 1300-c. 1380) of Seville, Spain, author of the comprehensive work on Tefillah and Minhagim. You seek to understand why I wrote that Asara B’Teves is different from all other fasts — so unique that it would not be pushed off even by Shabbos itself. Your dedication to understanding has brought forth Gedolei Torah in this dream of yours—Gedolei Torah from across the generations to explain.
Elchonon: (startled awake) Rebbe… do you base this on the pasuk in Yechezkel that says “b’etzem hayom hazeh –On that very day”?
AVUDRAHAM: Yes, as I wrote based on the verse “בעצם היום הזה” — On that very day” (Yechezkel 24:2), that this phrase equates this fast to Yom Kippur in its power. This teaches us that even if it were to fall on Shabbos — which it never does in our fixed calendar — it would not be pushed off.
[Enter Rav Yosef Karo, dressed in 16th century Tzfat rabbinic garb]
Rav Karo: I am Rav Yosef Karo (1488-1575), author of the Beis Yosef and Shulchan Aruch. In my Beis Yosef, I questioned this interpretation, writing “ולא ידעתי מנין לו זה” —I do not know from where he derived this.” Yet as you shall see, Gedolei Torah through the generations found profound meaning in this distinction. Let them share their wisdom.
[Enter Rav Yonasan Eibeschutz, dressed in 18th century rabbinic garb]
Rav Eibeschutz: I am Rav Yonasan Eibeschutz (1690-1764), author of Yaaros Dvash and Kereisi u’Pleisi, who served as rav of the three communities of Altona, Hamburg and Wandsbek. In my Yaaros Dvash, I explain why Asara B’Teves stands apart: Within this day lie the seeds of three devastating tragedies. The siege of Yerushalayim was not merely one event — it was the beginning of the destruction, the galus (exile), and the loss of the Beis HaMikdash. Each tragedyalone would merit our fasting; combined, they give this fast unparalleled power.
[Enter the BNAI YISSASCHAR, dressed in Chasidic garb]
BNAI YISSASCHAR: I am Rav Tzvi Elimelech Shapiro of Dinov (1783-1841), known by the name of my work, Bnai Yissaschar. As a student of the Chozeh of Lublin, I revealed the deeper meanings in the calendar. Let me explain why this fast is different: Consider why we fast on the ninth of Av, not the tenth when most of the Temple burned. It is because beginnings carry the greatest weight. Asara B’Tevess marks the start of our greatest loss — this gives it power beyond other fasts, power that could even override Shabbos. Because beginnings matter –—whether they are the beginning of something good or something very bad. We have to hold on to beginnings and recognize them. Encourage it if it is something good and stop it if it is something bad.
[Enter the CHASAM SOFER, radiating intensity]
CHASAM SOFER: I am Rav Moshe Sofer (1762-1839), better known as the Chasam Sofer, who led Hungarian Jewry from Pressburg in the early 19th century. My explanation in Toras Moshe reveals a fundamental difference: Every other fast day mourns a tragedy that has already occurred. But Asarah B’Tevess stands alone — it is a fast that looks forward, not backward. Through our fasting and teshuva on this day, we have the power to prevent future tragedy. This potential for transformation makes it a true joy, an Oneg — thus it could override even Shabbos.
[Enter Rav Chaim Soloveitchik and the MINCHAS CHINUCH together]
MINCHAS CHINUCH: I am Rabbi Yosef Babad (1801-1874), author of Minchas Chinuch, who served as Rav of Tarnopol.
Rav Chaim: And I am Rav Chaim Soloveitchik of Brisk (1853-1918), whose analytical method revolutionized Talmudic study.
MINCHAS CHINUCH: Together we share a legal insight into why this fast is unique. All other fasts have flexibility — they can be observed on different days within their month.
Rav Chaim: But Asara B’Teves is fundamentally different. The prophet Yechezkel’s words, “On that very day,” create an absolute requirement. This specificity gives it unique power that could override even Shabbos.
Elchonon: (thoughtfully) If I may summarize what I have learned from each of these explanations:
From the Yaaros Dvash, we learn that sometimes what appears as one event contains within it multiple tragedies. This teaches us to look deeper into the significance of historical events.
From the Bnai Yissaschar, we learn the profound importance of beginnings — that the start of something can carry more spiritual weight than its conclusion. This teaches us to be especially mindful of how we begin things.
From the Chasam Sofer, we learn that some fasts are not just about mourning the past, but about actively shaping the future. This teaches us about the power of teshuva and our ability to affect change.
From the Minchas Chinuch and Rav Chaim, we learn that sometimes the specific timing of an event carries unique significance that cannot be changed. This teaches us about the precise nature of divine timing.
AVUDRAHAM: (warmly) We have high hopes for you, my son. You understand well that each explanation reveals another facet of this holy day’s significance.
[Enter the CHOFETZ CHAIM, his face shining with kindness]
CHOFETZ CHAIM: I am Rabbi Yisrael Meir Kagan (1839-1933), known as the Chofetz Chaim, author of the Mishnah Berurah. Let me share the detailed halachos that guide us in observing this unique fast:
The fast begins at alos hashachar — dawn. This differs from Yom Kippur and Tisha B’Av which begin the night before. If one plans to eat before dawn, they must have this intention before going to sleep. Men must be especially careful — they may only eat more than a k’bayah of mezonos if they begin more than 30 minutes before dawn. Women, as ruled by Rav Shlomo Zalman Auerbach, have no such restriction.
All healthy adults must fast, including women. A girl who is 12 years or older must fast, as must a boy who is 13 years or older. The custom of some women to avoid fasting during the three fasts is incorrect and should be discontinued, as it contradicts the Shulchan Aruch.
Children who have reached the age of chinuch for mourning should eat only simple foods to participate in the mourning. A sick person need not fast, even if not dangerously ill. Pregnant or nursing women are exempt from this fast, though they should eat only as needed.
If one accidentally ate, they must continue fasting. If one made a bracha and then remembered it was a fast day, they should taste a small amount to avoid a bracha l’vatala.
Regarding tefillos: During Shacharis, we add Avinu Malkeinu and the special Selichos. At Mincha, we add the Aneinu prayer and say Sim Shalom instead of Shalom Rav. One who is not fasting should not recite Aneinu. When praying without a minyan, the Thirteen Attributes of Mercy are not recited.
Unlike Tisha B’Av, showering is permitted on this fast, though the Mishnah Berurah notes that a baal nefesh should be stringent about hot water. Washing one’s face, hands and feet in hot water is permitted for all.
[The lights begin to fade]
Avudraham: (to Elchonon) Remember, my son, though the final halacha does not follow my view about Shabbos, you have grasped well that the deeper meanings remain. This fast contains the power of beginnings, the weight of multiple tragedies, and the potential for transformation through teshuva.
Elchonon: (with deep appreciation) Thank you, my teachers… Now I understand why this day carries such weight…
[The stage returns to the original study hall. Morning light streams through the windows. Elchonon wakes at his table, the Avudraham still open before him.]
Elchonon: (thoughtfully) “On that very day…” Now I understand both the halacha and its deeper meaning.
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