This year we have the relatively rare event of Asorah B’Teves falling on Friday. Although it happened not so long ago (in 2021), the chances of this happening are actually quite rare, and it only happens approximately every 10/11 years. It is next expected to happen in 2025 (5785), but after that it won’t be happening until 2034 (5795) and then 2037 (5798). No other fast can fall on Friday, not even Yom Kippur.
What is the Fast About?
The reason given for fasting on Asorah B’Teves is that it is the day that the wicked Babylonian king Nevuchadnetzar started his siege of Yerusholayim, foreshadowing the beginning of the end of the first Beis HaMikdosh, which culminated with its destruction on Tisha B’Av several years later. Therefore, Chazal declared it 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 Botei Mikdosh.
The Friday Fast?
When other fasts fall on Friday, we push them off (or make them early), why don’t we this with Asorah B’Teves? The Avudraham says an even bigger chiddush, after seeing the chiddush of the Avudraham, it’s easy to understand why if Asorah B’Teves falls on Friday we don’t push it off.
The Beis Yosef (Orach Chaim 550) cites the Avudraham: וה "ר דוד אבודרהם כתב בהלכות תענית שי ’ בטבת הוא משונה משאר תעניות שאם היה חל בשבת לא היו יכולין לדחותו ליום אחר מפני שנאמר בו בעצם היום הזה כמו בי"ה - “Asorah B’Teves is different from all other fast, in that if it would fall on Shabbos we wouldn’t push it off to another day. The reason for this is, because it says in the pasuk “in the middle of this day,” (Yechezkel 24:2), just like Yom Kippur”. Today due to the way the calendar has been arranged Asorah B’Teves can’t fall on Shabbos, however, from the fact that the Novi writes “in the middle of this day,” we see that it is very important that we fast on this specific day, therefore, if it would fall on Shabbos (which can’t happen) or Friday like it does this year, we don’t push it off.
Would We Really Fast On Shabbos?
Ever since the era of the Tanonim, when the Jewish calendar was instituted, the 10th of Teves cannot fall on Shabbos. However, before that, and when the Beis HaMikdosh will be rebuilt (may it be speedily, in our times!) and the Grand Jewish Court will again consecrate every Jewish month separately according to witnesses of the moon’s rebirth – what would happen if the 10th of Teves fell on Shabbos?
The Minchas Chinuch (Mitzvah 301) argues on the reasoning of the Avudraham. For more on this I refer you to booklet #40. See there, for a nafka minah that comes out from the fact that according to the Avudraham Asorah B’Teves could technically fall on Shabbos.
According to Rashi (Megillah 5a); Rambam (Hilchos Ta’anis, 5:5); Rabbeinu Yehonason and others, the fast would be postponed until Sunday, just like other fast days. However, as we mentioned the Avudraham holds that we would in fact fast on Shabbos, the question is, how could this be, surely we don’t fast on Shabbos?
R’ Chaim Brisker explains, the reason we don’t fast on Shabbos, is not because one can’t fast on Shabbos. The reason one doesn’t fast on Shabbos is because it can be postponed until Sunday. If it can be postponed then we postpone it, if it can’t then we would indeed fast on Shabbos. What’s an example of a fast that can’t be postponed? A ta’anis chalom [a fast for a dream]. If someone has a bad dream on Friday night the din is he can make a ta’anis chalom even on Shabbos. The Gemara in Ta’anis (12b) says: “Rav said: A fast is effective to neutralize a bad dream like fire is effective for burning chaff. Rav Chisda said: The fast is effective specifically on that day that one dreamed. And Rav Yosef said: And one suffering from a bad dream is permitted to fast even on Shabbos”. The fast is only effective on that day, therefore, the din is one may fast on Shabbos. We see that if the fast can’t be postponed then we fast on Shabbos. Therefore, explains R’ Chaim, since Asorah B’Teves needs to be “in the middle of this day, it needs to be on the 10th of Teves, therefore if it would fall on Shabbos one would indeed fast on Shabbos.
Why Is Asorah B’Teves So Severe?
Several meforshim, including Rav Yonason Eibeschutz and the Bnei Yissaschar understand the Avudraham’s enigmatic statement as similar to the famous Gemara in Ta’anis (29a) regarding Tisha B’Av. It seems that historically the Beis HaMikdosh only started to burn toward the end of the 9th of Av (Tisha B’Av) and actually burned down on the 10th. Yet, Chazal established the fast on the 9th, since “aschalta d’paranusah adifa,” meaning that the beginning of a tragedy is considered the worst part. Likewise, they maintain that since the siege on Asorah B’Teves was the harbinger to and commencement of the long chain of tragedies that ended with the Beis HaMikdosh in ruins and the Jewish people in exile, its true status belies the common perception of it as a minor fast, and potentially has the ability to push off Shabbos.
Indeed, the Medrash Tanchuma teaches that it was already fitting for the Beis HaMikdosh to actually be destroyed on Asorah B’Teves, but Hashem, in His incredible mercy, pushed off the destruction to the summertime, so that Klal Yisroel would not have to be exiled in the cold. Hence, Asorah B’Teves’s role as the ‘beginning of the end’ underlies the severity of this fast day.
The famed Chasam Sofer (Toras Moshe, Vayikra) takes this a step further. He wrote that the reason Chazal established a fast for the siege on Asorah B’Teves, as opposed to every other time Yerusholayim was under siege over the millennia, is that on that day in the Heavenly Courtroom it was decided that the Beis HaMikdosh was to be destroyed a few years hence. There is a well-known Talmudic dictum that any generation in which the Beis HaMikdosh has not been rebuilt is as if it has been destroyed again. Therefore, he explains, every Asorah B’Teves the Heavenly Court convenes and decrees a new Churban [destruction]. He adds though that, conversely, a proper fast on Asorah B’Teves has the potential to avert future Churbanos.
Accordingly, we are not fasting exclusively due to past calamities, but rather, similar to a ta’anis chalom, we are fasting to help prevent a tragedy from occurring. The Chasam Sofer even refers to such a fast as an oneg, a delight, as our fasting will help stave off potential future catastrophes. That is why the fast of Asorah B’Teves, even though it is considered a minor fast, nonetheless has the potential to possibly override Shabbos. These explanations would also certainly elucidate why we would fast on a Friday for Asorah B’Teves.
Mincha on Erev Shabbos
The Rema (550:3) rules that the Torah reading for a fast — “Vayacheil” — should be read in the Mincha of every fast day, even if it falls on a Friday. The Mishnah Berurah (550:11) adds that the chazan should also recite the additional prayer of aneinu in chazoras hashatz. However, being that it is erev Shabbos, tachanun and avinu malkeinu is omitted.
Rav Ovadia Yosef (Yechave Da’a 1:54) mentions that some communities recite avinu malkeinu even on Shabbos while omitting any phrases mentioning sin (such as the first avinu malkeinu). Sephardic Communities that follow this custom may certainly recite avinu malkeinu at Mincha of erev Shabbos.
People who have the custom to don tefillin for Mincha on a fast day should not do so this 10th of Teves. According to kabbalah [the secret facets of the Torah], tefillin should not be donned on erev Shabbos after midday. However, according to the revealed Torah there is no prohibition involved, and whoever has the custom to do so, may certainly go ahead and lay tefillin. One must, however, remove his tefillin before Shabbos.
Early Mincha
There are a number of reasons why one should consider davening Mincha especially early (“mincha gedola”) when Asorah B’Teves falls on a Friday. On the most practical level, it allows the lengthy Mincha tefillah to be finished early in the day, allowing one to devote the remainder of the day to Shabbos preparations. Davening Mincha immediately prior to the arrival of Shabbos forces people into an earlier routine that they are not accustomed to, which is likely to cause distraction, disorderly Shabbos preparations, and widespread late arrival to shul.
Davening Mincha early in the day is also recommended as one will still be wearing one’s weekday clothes at that time. On the other hand, davening Mincha immediately prior to the arrival of Shabbos would force one to recite the tefillos of a fast day in one’s Shabbos clothes which is considered undesirable. (However, there are those of the opinion that one should always wear one’s Shabbos clothes for Mincha on Friday, even on Asorah B’Teves, regardless of the time of day one davens. See Nitei Gavriel 62:3).
It is also considered honorable and meritorious to distance the mournful tefillos of the fast day as far from the arrival of Shabbos as possible. (Devar Yehoshua 3:63, cited in Nitei Gavriel, Chanukah 63 note 4).
Bathing/Showering and Haircuts On Asorah B’Teves That Falls on Erev Shabbos
The Rambam writes (Hilchos Ta’anis, 1:14): “Whenever a person is fasting, whether he is fasting because of an individual distress, a disturbing dream, or distress of a communal nature, he should not indulge in pleasures, act frivolously, or be happy and of good spirits. Instead, [his conduct] should be characterized by serious concern, [as if he were] in mourning, as [implied by Eichah 3:39]: “Over what should a living man be concerned? Each man over his sins.”
Following these directives, we find in the poskim various rulings regarding enjoyable pleasures on fast days:
On regular fast days, excluding Yom Kippur and the 9th of Av, only eating and drinking is forbidden. On Yom Kippur and the 9th of Av additional prohibitions apply (among them bathing, listening to music, laundering, wearing leather shoes). The poskim write that while those additional restrictions are not obligatory on regular fast days, a person of higher spiritual status should refrain from them.
The Mishnah Berurah writes (650:8) that even a person who does practice those additional restrictions may wash in cold water. The Aruch HaShulchan (550:3) explains that washing in cold water is not washing for pleasure but to remove discomfort, and as such, permitted on a regular fast day.
According to the Mishnah Berurah (Biur Halachah 551:2) on the fast days of the 17th of Tammuz and the 10th of Teves one should conduct himself as he does on the nine days leading up to the 9th of Av. This ruling is understood differently by the various contemporary poskim: according to the Tzitz Eliezer (7:49) this ruling is intended to restrict business dealings and starting new building projects, as well as marrying. The other restrictions that apply on those days before the 9th of Av do not apply (bathing, laundering and haircuts). However, Rabbi Seraya Devlitzky (Zeh HaShulchan volume 1, Orach Chaim 551) includes haircuts in this prohibition. Rabbi Chayim Palagi (Ruach Chaim 566:4) ruled that haircuts should not be taken on a fast day.
This year, when the 10th of Teves falls on Friday, the Mishnah Berurah writes (550:6) that in honor of Shabbos one can certainly bathe in hot water. Rabbi Chayim Palagi and Rabbi Seraya Devlitzky rule similarly regarding haircuts and laundering Shabbos clothes. (In general, though, one should refrain from doing laundry on Friday, if possible).
Tasting Shabbos Foods
Many have the custom of tasting the Shabbos foods before Shabbos to make sure they are properly seasoned and cooked. This year, since Friday is a fast day, this custom requires clarification. According to the Shulchan Aruch (Orach Chaim 567:1) tasting foods the amount of less than a reviis (86-150 ml) without swallowing is permitted on any fast day. However, the Rema is of opinion that it is forbidden completely. On erev Shabbos, though, the Mishnah Berurah writes (6) that one who tastes the food that is being cooked to ensure that the food which will be served at a seudas mitzva (in this case, the Shabbos meal) is tasty can rely upon the Shulchan Aruch’s opinion and taste the food without swallowing it.
The Piskei Teshuvos adds, though, that one who knows the food is properly seasoned and only wants to taste it for the custom is not permitted to do so on a fast day, even if he does not swallow the food.
Fasting and Enjoying Shabbos
Enjoying Shabbos is a central feature in Shabbos observance. Spending the first hour or so of Shabbos ravenously hungry seems to contradict this mitzvah. This question is especially relevant to inhabitants of the Southern Hemisphere, where the 10th of Teves can be a very long, hot day.
This question was debated among the Tanoim (Eruvin 41a) – does one have to fast until the stars come out (tzeis hakochavim) on Shabbos following a public a fast day, or can one perhaps eat a little before sundown on Friday so as not to enter Shabbos suffering. The Rishonim are divided on the matter.
In practice, the Shulchan Aruch (Orach Chaim 249:4) rules that every fast day ends with tzeis hakochavim. However, the Rema quotes the opinions that require every Friday fast, whether public or private, to end a shortly before Shabbos. The Rema ruled that a private fast on Friday should indeed, end a short time before Shabbos (one should preferably declare that his private fast will only last until plag hamincha — approximately 1:15 hours before sunset. However, a public fast day should not end until tzeis hakochavim on the Friday night following the fast.
If necessary, “early Shabbos” can be done this Friday, and should be carried out as follows: Ma’ariv can be recited after plag hamincha to allow the congregation to return home before the end of the fast. Then they will be able to begin kiddush immediately at tzeis hakochavim without delay. Mincha, however, should be davened before plag hamincha (even though, in most communities in Eretz Yisroel birkas kohanim would not be recited), and the congregants should be careful not to forget to recite krias shema again after tzeis hakochavim.
After the fast’s conclusion, one should hurry to make kiddush. The Mishnah Berurah (417:4) quotes the Rema of Pano as encouraging one who fasts on erev Rosh Chodesh to hurry and eat after tzeis hakochavim so as not to remain on Rosh Chodesh in a state of suffering. If this is true on Rosh Chodesh, we can learn a fortiori regarding Shabbos.
Some chassidim have the custom to refrain from reciting kiddush in the first hour of Shabbos because at this time mazal ma’adim (the zodiac sign of Mars/Jupiter) rules. Followers of this custom either daven Ma’ariv after plag hamincha and then make kiddush early, or daven after tzeis hakochavim and delay kiddush until after the first hour of Shabbos. This week, members of these communities recite kiddush immediately after Ma’ariv even though it is the first hour of Shabbos, so as not to suffer unnecessarily on Shabbos (See Ohr Yisroel 5766, edition 42, page 208).
Those who are especially hungry can recite kiddush as soon as the fast is over and postpone the singing of “shalom aleichem” and other preliminary zemiros for later in the meal (Nitei Gavriel, Chanukah siman 63).
It is permitted to wash one’s mouth, such as with mouthwash, before reciting kiddush (Mishnah Berurah 271:13).
It’s very important to remember the Rambam (Hilchos Ta’anis 5:1) who exhorts us to remember the real meaning underlying a fast day. It’s not just a day when we miss our morning coffee! The purpose of fasting is to focus on the spiritual side of the day and use it as catalyst for inspiration towards teshuvah. In this merit may the words of the Navi Zechariah, that : “The fast of the fourth (month,17th of Tammuz), the fast of the fifth (month, Tisha B’Av), the fast of the seventh (month, Tzom Gedalyah), and the fast of the tenth (month, Asorah B’Teves), shall be (changed over) for celebration and joy for the household of Yehudah” be fulfilled speedily and in our days.
