Conversion of Fast Days in The Times of Moshiach

One of the destined outcomes of the true and complete redemption, as prophesied by the prophet Zechariah, is that the fasts associated with the destruction of the Holy Temple will be nullified and transformed into days of joy. The nullification of these fasts and their transformation include many stages and levels, which will begin immediately at the start of redemption and continue until reaching completion in the second period of the Messianic era.

A foretaste of their nullification in the coming of Moshiach already exists during exile - in that the fast is a day of Divine favor that awakens teshuvah (repentance), through which the inner essence and purpose of the fast is revealed: to bring about the redemption and transform the day into joy and gladness.

Nullification of Fasts in the Future Era

In the future era, when the Third Holy Temple will be built, the fast days will be nullified and transformed into festivals and days of joy and gladness. As prophesied by the prophet Zechariah:

"Thus says the L-rd of Hosts: The fast of the fourth month, the fast of the fifth month, the fast of the seventh month, and the fast of the tenth month shall become for the House of Judah days of joy and gladness and festive occasions." — Zechariah 8:19

According to some Biblical commentators, this prophecy was literally spoken in connection with the destruction of the First Temple, and about the nullification of fasts during the Second Temple period. However, some commentators interpret it regarding the future redemption, and this is how our Sages interpreted it, which was codified as halachah by the Rambam, Tur, and Shulchan Aruch.

Although the prophecy was spoken regarding fasts connected with the Temple's destruction - even the other days listed in the Shulchan Aruch as days when fasting is customary will be transformed into festivals, as implied by the Tur's language: "In the future era, the Holy One, blessed be He, will transform them into joy and gladness," following all the fasts discussed in his rulings. In addition to fast days, the Three Weeks will also be transformed into joy and gladness. These days will be like "Chol HaMoed" between the festivals of the 17th of Tammuz and the 9th of Av. The joy of these festivals will be greater than other festivals, and even greater than Purim, which will not be nullified in the future era.

From the Rebbe's words, it is understood that when the fasts are transformed into festivals, sacrifices will be offered on these days.

Regarding the Fast of Esther - which is not one of the four fasts mentioned by the prophet, since it is not part of the destruction events, and therefore the building of the Temple is not related to its nullification - it appears in the Rebbe's talks that it too will be transformed into joy.

Stages in the Abolition of Fast Days

The Rebbe explains that there are two stages in the abolition of fast days in the future Messianic era:

Abolition of Fast Days

(a) Abolition of fasts and turning them into joy - Since in the time of Redemption there will be peace, there will be no need to fast over the destruction of the Temple, and therefore the fasts will be abolished. And since peace and the abolition of fasting are joyous matters, these days will become holidays and days of happiness.

Transforming Mourning Itself into Rejoicing

(b) In addition, transforming mourning itself into rejoicing - Not only will people rejoice because of the abolition of the fast and the exilic state, but on the contrary: the joy will be because of the fast itself, since its purpose will be revealed that the entire purpose of the fast is to reach the building of the Third Temple, and therefore in its essence it is a good thing [similar to the destiny in the Redemption in general - "I will thank You, Hashem, for You were angry with me", the gratitude to Hashem for the troubles and suffering of exile themselves].

Regarding these stages, the Rebbe explains that the first stage will be fulfilled in the first period of the Messianic era - then the fasts will be abolished and become days of joy; and the second stage will be fulfilled in the second period of the Messianic era - then things that are above nature and the orders of creation will also be revealed - and then the fast and mourning themselves will be transformed into joy.

Abolition of Fasts in the Present Time

When a fast falls on Shabbat, the law states that it is postponed until after Shabbat. The Talmud relates that in one of the years when the Ninth of Av fell on Shabbat, Rabbi Yehuda HaNasi sought to uproot the fast completely, saying: "Since it has been postponed, let it be postponed [completely]". But the other Sages did not agree with this. The Rebbe explains that the reason why specifically Rabbi wanted to cancel the fast is because of his special connection to Moshiach - as he was the Moshiach of his generation.

The Talmud says "In a time when there is peace - they will be for joy and happiness, if there is a decree of the kingdom - fast, if there is no decree of the kingdom and no peace - if they want they fast, if they want they do not fast". That is, in the time when the Temple is built - the fasts will become holidays, in the time of exile when there are troubles - days of fasting. And when there are no troubles, but the Temple is not built - it depends on will. This is the reason why during the Second Temple they did not fast over the destruction of the First Temple. However, according to Jewish law, it was ruled that in the present time the fasts have been accepted as an obligation, and therefore it is forbidden to break the fence (even if there are no decrees).

It is mentioned in early authorities that there is a custom to announce on the Shabbat before the fast: "The fast of such-and-such on such-and-such day, may the Holy One, blessed be He, turn it into joy and happiness as He promised us in the consolations, and let us say Amen."

A Taste of the Nullification of the Fasts

We Do Not Fast on Bahav (Monday-Thursday-Monday)

Even in our current time of exile, there is a foretaste of the nullification of fasts, emphasized in the Jewish custom of recent generations not to observe the Bahav fasts (Monday-Thursday-Monday fasts after Pesach and Sukkot). This is because of the approaching Geulah (redemption), when all fasts will be transformed into joyous holidays - therefore, as a taste of the Geulah, we don't fast. Also on the night of a fast - when we eat and drink (for fasts that begin in the morning) - despite the fact that the day of the fast has technically begun, during this time the concept of the fast as a time of Divine favor is emphasized rather than as a day of suffering. Most importantly, this applies in years when fasts fall on Shabbat, as this scheduling emphasizes the transformation of these days into holidays.

When a Fast Falls on Shabbat Kodesh

The transformation of a fast in years when the fast day falls on Shabbat is because when the fast is postponed to after Shabbat, the laws of the fast are more lenient, which is somewhat like its nullification. Additionally, on the fast day itself, the taste of Geulah is felt, a foretaste of the nullification of fasts and their transformation into holidays - as on the fast day we delight in eating and drinking during Shabbat meals. Moreover, as explained in halacha, on this day: "one eats meat and drinks wine... and sets his table even like the feast of Shlomo in the time of his kingdom." The (inner) reason for this: a fast day is a time of "favorable time" and auspicious occasion, but this is revealed in a person's soul through observing the laws of the day - the fast. When the fast is postponed until after Shabbat, the fast day remains on Shabbat, and only the 'laws of the fast' are postponed until after Shabbat. It follows that Shabbat itself is a day of Divine favor and an auspicious time, while its negative aspects are postponed, resulting in Shabbat itself being a day of joy and elevation in Divine service through eating and drinking. This is a foretaste of the future promise - when the inner content of fast days as days of Divine favor will be revealed, and therefore our Rebbeim would customarily speak about the nullification of fasts in the future during such occurrences [clarification needed].

Month of Redemption

The month of Tammuz throughout all generations since the time of the destruction was a time when the destruction was felt, beginning the Three Weeks from the 17th of Tammuz. But in our generation, since the holiday of redemption on the 12th-13th of Tammuz, the month has been transformed to such an extent that the entire month is called the Month of Redemption.

Av HaRachamim

We transform matters of decrees (troubles of exile) to good, as will happen in the future when fasts commemorating troubles will be transformed into holidays, by reciting "Av HaRachamim" on the Shabbat when we bless the month of Sivan, after the blessing of the month.

See Also

• Fast
• Divrei Kibushin (Words of Admonishment)

Further Reading

• Likutei Sichos Volume 15, Sicha of the Tenth of Tevet
• Dvar Malchus, Parshat Balak 5751

External Links

• 17th of Tammuz that Falls on Shabbat – The Fast Becomes Joy and Happiness, a lesson by Rabbi Zalman Notik
• The Mashpi'im (spiritual mentors) Relate About Tisha B'Av that Fell on Shabbat with the Rebbe