Taanis Esther
Taanit Esther (Fast of Esther) is a fast day observed on the 13th of Adar, the day before Purim, commemorating the fast that the Jews in Shushan observed before going to battle against their enemies on the 14th of Adar. In years when the fast falls on Shabbat, it is moved up to Thursday, the 11th of Adar. This fast is not rabbinically ordained (not "mi'derabanan") and is not mentioned in the Talmud; rather, it is a Jewish custom, and therefore the laws of this fast are generally more lenient compared to other fast days.
Reason for the Fast edit
The first source for the custom to fast on this day is from Midrash Tanchuma, and is also mentioned by the Rambam: "And the 13th of Adar is in memory of the fast that they fasted in the days of Haman, as it is said 'matters of the fasts and their cries.'" This means that the fast is unlike other fasts whose purpose is to mourn a sad event that occurred on that day, but rather serves as a remembrance and sign of the fast that the Jewish people fasted during Haman's decree, when they went to war against their enemies on the 13th of Adar.
The Rebbe explains that the fast is named specifically after Esther (and not simply "Purim Fast"), since in the first year the Jewish people could not fast because they were in the middle of battle, and the only person for whom fasting was not dangerous was Esther who was in the king's palace, so only she could fast on this day.
Customs of Taanit Esther edit
A sick person (even if not in danger), a pregnant woman, a nursing mother, and a woman within 30 days after giving birth are exempt from the fast.
One who has not gone to sleep may eat until dawn. One who goes to sleep with the intention of waking up early to eat or drink should explicitly stipulate this before sleeping. If one regularly drinks upon waking, there is no need to stipulate for drinking.
The congregation says "Aneinu" (Answer us) only during Mincha (afternoon prayer). The chazzan (prayer leader) says "Aneinu" (during the repetition) as a separate blessing between "Goel Yisrael" and "Refaeinu," "if there are at least three people fasting in the synagogue." If not, he says it in "Shomea Tefillah."
Selichot (Penitential Prayers) edit
We say them while standing, especially: Ashamnu, the Thirteen Attributes of Mercy, Shema Koleinu, and also Avinu Malkeinu. Our custom is to say them after saying Tachanun, "Vehu Rachum" and "Shomer Yisrael," in the following order:
Kaveh kivinu / Kerachem / Elokeinu ve'Elokei avoteinu, Adam bekum / E-l Melech, Vaya'avor / Ki imcha / Kerachem / Elokeinu ve'Elokei avoteinu, Atah ha-E-l / E-l Melech, Vaya'avor / Bimtei mispar / E-l Melech, Vaya'avor / Zechor rachamecha / Zechor lanu brit avot / Zechor lanu brit rishonim / Shema koleinu / (Hirshanu ufashanu) / Moshiach tzidkecha / E-l rachum sh'mecha / Aneinu Hashem aneinu / Mi she'anah l'Avraham / Rachamana d'anei / The long "Avinu Malkeinu," including: "Bless us with a good year"; "Remember us for..." [and not "Remember us in the book"] / V'anachnu lo neida / Half Kaddish.
Torah Reading edit
The Torah is read during 'Vayechal' at Shacharit and Mincha even if only three people are fasting.
Someone who isn't fasting should not be called up to the Torah. However, if they were called up during Shacharit, they should go up.
For the verses: "Turn from Your burning anger...", "Hashem, Hashem, G-d, compassionate... and Who cleanses", "and forgive our iniquity" - the congregation says these aloud and only after they finish does the Torah reader recite them. The Rebbe, when called up to the Torah, would begin saying them together with the congregation.
When reading the verse "And he called in the name of Hashem", one should pause slightly between "in the name" and "Hashem," because in the verse there is a separating cantillation mark under the word "in the name," the 'tipcha' mark.
Half-Shekel edit
The 'half-shekel' is given to charity [particularly to the synagogue and study hall, which are comparable to the Tabernacle and Temple] on the fast day before Mincha, commemorating the half-shekel that is connected to the Purim miracle, "He preceded their shekels to his".
Each person gives three 'half' coins of the currency established in that place and at that time, and this custom includes all of Israel, at least everyone from the age of twenty and above, or beginning from thirteen years. And it is good and pleasant to educate even children to give three half-shekels from their own money [and "the custom to give also on behalf of all household members is well-known"], in a way that parents help them so they can give it abundantly, and still have enough money for their needs, so they lack nothing.
Mincha edit
The prayer is at "a later hour". "Vayedaber" and "Ketoret," "Ashrei," Half-Kaddish, reading of 'Vayechal' as in Shacharit, for three aliyot, and the third is the maftir, and Half-Kaddish is not recited afterwards. The haftarah "Seek Hashem when He may be found" is read, and afterwards three blessings are recited until 'Shield of David'. Yehalelu, Half-Kaddish.
Someone who is not fasting and was called up to the Torah, and is uncomfortable to make this known because of potential chillul Hashem (desecration of G-d's name) - should go up.
Even an individual says 'Aneinu' during Shomea Tefilla, without a concluding blessing, and ends "for You hear," and if one forgot (and already said Hashem's name at the end of the blessing) one says it without a concluding blessing after 'Elokai Netzor' before the final 'Yihyu Leratzon', and the chazzan says it as in Shacharit between 'Redeemer of Israel' and 'Heal us'. Those who practice the Priestly Blessing every day do so in this prayer, and when the Priestly Blessing is not performed, the chazzan recites the Priestly Blessing.
If the fast is postponed, Tachanun and 'Avinu Malkeinu' are said.
The Rebbe reinstated the old custom (originating in the Mishna) to say 'words of admonishment' after Mincha on a public fast day: "It is worthwhile to remind people of the above custom, that in places where it is possible, they should say after Mincha (a few words, at least) 'words of admonishment', or a Psalm appropriate for these matters, and in places where due to the burden on the congregation [or due to interruption of work, and the like] it is impossible to do so - at least they should meditate on the concept of 'words of admonishment', and since 'the Merciful One desires the heart' - especially matters related to teshuva, where 'the main aspect of teshuva is in the heart' - indeed 'a good thought, the Holy One, blessed be He, combines with deed'."
In Chassidut edit
The Rebbe emphasizes several times the special quality of Ta'anit Esther that was not established following a sorrowful event, and therefore its status as a "day of favor to Hashem" is with greater intensity than other fasts. Since this is so, the Rebbe concludes that even in the time of the Geulah when all fasts will be nullified, this fast will remain and be observed, since it is an elevated day of favor, and therefore there is no reason it should be nullified—quite the contrary. Nevertheless, this day will also be a day of joy, and indeed, the transformation to joy is especially emphasized in it—for it is a preparation for the holiday of Purim, whose entire concept is "v'nahafoch hu" (and it was turned around).
External Links edit
- Laws of Ta'anit Esther for the ill by Rabbi Yehuda Leib Nachmanson
- The secret hidden in Ta'anit Esther, an adapted talk of the Rebbe regarding Ta'anit Esther
- Ta'anit Esther 5751
- Ta'anit Esther in the Rebbe's presence, video archive, on the 'Rebbe Drive' website
- The Rebbe explains: Will 'Ta'anit Esther' remain in the Geulah?, on the website 'Moisture of Redemption'