Adapted from Likkutei Sichos,
Vol. VI, pp. 371-372;
Sichos of Taanis Esther, 5740
The Rambam writes:
The entire Jewish people follow the custom of fasting... on the thirteenth of Adar, in commemoration of the fast undertaken at the time of Haman, as it is written, '[To establish for themselves...] the matter of the fasts and their outcries.' "
From the Rambam's use of a prooftext which employs the plural "fasts", several of the classic commentaries deduce that he is referring to the three successive days of fasting which Esther asked Mordechai to have the people observe on her behalf before approaching King Achashverosh.
R. David Avudraham, one of the foremost authorities on the prayer service, differs:
The Even HaYarchi writes that these fasts are not a commemoration of the fasts of Esther, for we do not fast for three consecutive days, day and night, [as Esther did]. Moreover, her fasts were held on Pesach.... Rather, these fasts were instituted because of the verse, "And the Jews... congregated on the thirteenth,"... [this gathering] was for the purpose of fasting [together].
According to this view, the Jews fasted on the thirteenth of Adar to arouse Divine mercy before waging war against their enemies. There are precedents for this in our history. For example, when Yehoshua led the Jews in battle against Amalek, Moshe, Aharon, and Chur fasted.
The difficulties raised by the Even HaYarchi are easily dealt with from the Rambam's position. It has been argued, for example, that although the Sages wished to commemorate the fasts observed in the time of Esther, they did not want to impose a fast of three days - an extremely difficult undertaking - on the Jewish people. They chose to assign the fast to Adar rather than to Nissan, because Nissan is the festive "season of redemption," and is also the joyous time of the dedication of the Sanctuary. Fasting in Nissan would, therefore, be inappropriate.
Furthermore, it would be difficult to maintain that the fast we observe commemorates the fast observed by the Jews on the thirteenth of Adar, since there is no explicit mention of such a fast in the Megillah. One might even argue that since the Jews were about to wage war to defend themselves on that day, it would be forbidden for them to fast, lest the fasting weaken them and expose them to danger.
The name of the fast would also appear to be meaningful only if it commemorates the fasts requested by Queen Esther. If it commemorates the fast undertaken by the Jews before the battle, the association with Esther is problematic.
This difficulty can be resolved, from the position of Avudraham, by arguing that although, in principle, the Jewish people wished to fast on the thirteenth of Adar in order to arouse Divine mercy, they were not allowed to do so because it would sap their strength. Instead, they vowed to fast on a later date. Esther, who spent the thirteenth of Adar in the royal palace, was not in danger, and she actually fasted on this day. For this reason, the fast is called "the Fast of Esther," because of all the Jewish people, she was the only one who actually fasted on this date.
The positions of both the Rambam and Avudraham can lend us guidance in our own divine service. The Torah tells us
that "...G-d shall bless you in all that you do," implying that success involves two elements, namely, "all that you do" (i.e., man's endeavors within the material world), and G-d's blessing. The fasts undertaken by the Jewish people were intended to arouse G-d's blessing and bring success to their physical efforts.
According to the view of Avudraham, the Fast of Esther highlights the importance of seeking G-d's blessings even under favorable circumstances. All of the king's officials were supporting the Jews in battle, and "no man could withstand them, for the fear of [the Jews] had fallen upon all the peoples." Nonetheless, recognizing that they needed G-d's assistance, the Jews took vows to fast before going out to battle.
According to the view of the Rambam, the fast teaches that we can arouse unlimited Divine blessings and transform the very circumstances in which we find ourselves. Haman's plan to annihilate the Jewish people was a reflection of a heavenly decree against them. However, despite the apparent hopelessness of the situation, after Esther and the Jewish people undertook these fasts, she was willing to risk her life in the hope of saving her people.
The name "the Fast of Esther" highlights the role of women in the dynamic of redemption. Our Sages
teach that "In the merit of righteous women, the Jews were redeemed from Egypt," and, indeed, from later exiles as well.
We have been promised,
"As in the days of your Exodus from Egypt, I will show you wonders." Since the AriZal
teaches that the Future Redemption will follow the pattern of the Exodus, we may assume that it will also come as a result of the merit of righteous women.
May this take place in the immediate future.
- (Back to text) Mishneh Torah, Hilchos Taaniyos 5:5.
- (Back to text) Esther 9:31.
- (Back to text) From the prooftext chosen by the Rambam, it would appear that he considers the Fast of Esther to have been instituted together with the holiday of Purim at the request of Mordechai and Esther. Other authorities hold that it is of later origin. Megillas Taanis, a text which enumerates all the holidays and fast days observed early in the Talmudic era, does not mention the Fast of Esther; indeed, it speaks of the Thirteenth of Adar, the day on which the fast is usually observed, as a day of celebration ("the Day of Nicanor"), commemorating the defeat of a Greek general.
There is, however, explicit reference to the Fast of Esther in Midrash Tanchuma (Bereishis 3) and in Tractate Sofrim (17:4, 21:1), two texts of the Talmudic era. Moreover, the Sheiltos of Rav Achai Gaon (Parshas Vayakhel 67), a text written shortly after the conclusion of the Talmud, interprets the Mishnah (Megillah 1:1) as referring to this fast. Even if this Mishnah is understood otherwise, the fact that Rav Achai Gaon offers such an interpretation indicates that observance of the fast was a long-standing custom in his time.
- (Back to text) This view stems from Tractate Sofrim (loc. cit.). Similarly, it is quoted by Rabbeinu Asher (Megillah 1) and the Beis Yosef (Orach Chayim 686).
- (Back to text) Esther 4:15-16.
- (Back to text) Hilchos Taaniyos. This view is also quoted by the Sheiltos (loc. cit.), Rabbeinu Tam (Megillah 2b), and others.
- (Back to text) Esther 9:19.
- (Back to text) Mechilta, and Rashi on Shmos 17:12.
- (Back to text) Beis Yosef, Levush, Orach Chayim 686.
- (Back to text) Tosefta, Taanis 2:11; Shulchan Aruch, Orach Chayim 571:3. See also I Shmuel 14:30.
- (Back to text) As prescribed by the Shulchan Aruch, loc. cit.
- (Back to text) Note the difference between Esther's request to the king before Haman's execution (Esther 7:3), when she indicates that her own life was in danger, and her request after his execution (8:6), which speaks of the lives of her people, but not of her own life.
- (Back to text) Devarim 15:18.
- (Back to text) Esther 9:2-3.
- (Back to text) See the essay below entitled "The Oneness of the Jewish People."
- (Back to text) Sotah 11b.
- (Back to text) See Yalkut Shimoni, Vol. II, end of sec. 606.
- (Back to text) Michah 7:15.
- (Back to text) See Shaar HaGilgulim, Hakdamah 20. Since the generation of the ultimate Redemption is a reincarnation of the generation of the Exodus from Egypt, the future Redemption will reflect the pattern of that archetypal redemption.
- (Back to text) See the essay entitled "Women as Partners in the Dynamic of Creation" (Sichos In English, Vol. 51, p. 148ff).