This year, if Moshiach has not yet arrived, the fast of Asarah B’Teves will fall out on Erev Shabbos. It is the only public fast that can fall out on Erev Shabbos based on our fixed calendar. The Rishonim and Poskim discuss the question of when one concludes the fast in such a Kvius and what happens when one davens Maariv and brings in Shabbos early.
In last week’s issue we presented the background dispute of the Rishonim whether one completes a fast that goes into Shabbos or not.
In Shulchan Aruch, based on the Mahari”l, the Ram”o brings the opinion of the Maharam that one does not need to fast until nightfall and may eat after davening Kabbolas Shabbos early. However, in his ruling, the Ram”o distinguishes between a personal and communal fast.
On a Taanis Yachid one does not complete the fast and can eat after Maariv, following the Maharam. It is still preferable to specify this at the time of accepting the fast to be Yotzai according to the Rosh as well.
However, for a Taanis Tzibbur – a public fast day – we follow the stricter opinion and must fast until nightfall.
The Acharonim, including the Magen Avraham, Alter Rebbe and Mishna Berura, all adopt the distinction of the Ram”o. The Alter Rebbe explains the rationale for this ruling; The obligation to complete a private fast is based on one’s own acceptance of the fast. Therefore, we follow the lenient opinion that one has completed the fast after Maariv. However, a public fast, it is an obligation to complete the fast and therefore we follow the stricter opinion. Making a stipulation does not work for a communal fast as it is not his ‘own fast’ to decide.
When to daven Maariv?
Based on this, even those who usually daven Kabbolas Shabbos and bring Shabbos in early, may daven still not make Kiddush or eat until after Tzeis Hakochavim.
It appears that it is also Halachically preferable to not daven Maariv early and then wait until Tzeis to eat. This is based on the Alter Rebbe who writes that according to the Maharam, after davening Maariv and accepting Shabbos, it is forbidden to continue fasting. Even though we do not follow the Maharam, and will continue to fast until Tzeis Hakochavim, one should not daven early and place oneself in violation of ‘fasting on Shabbos’ unnecessarily, since by davening Maariv one brings in Shabbos.
Some Acharonim write that when a fast falls on Erev Shabbos, they should daven Maariv early enough so that there is time for people to get home in time for Tzeis Hakochavim, so that they can make Kiddush straight away. This is because once one is no longer required to fast (after Tzeis), there is an Issur to continue to fast. (Obviously when davening Maariv before Tzeis, one must say Krias Shema after Tzeis before making Kiddush).
Other opinions and sources on the topic
We have already concluded the Halachic rulings. The following are additional insights on the topic which present more lenient opinions.
The Beis Yosef quotes the Raavad that when the Gemara says that one concludes the fast on Erev Shabbos, it means only until the beginning of Shkiya. This time is already is already considered an extension of Shabbos and one cannot fast any longer. This is referenced in Piskei Dinim laws of fast days as basis for leniency.
There is a second Teshuvah of the Mahari”l concerning fasting on Erev Shabbos. He writes that for personal fasts “my custom is to fast until after Maariv like the Maharam”. However, for communal fasts, he writes “I am personally stringent to complete the fast (until nightfall)... but for others I say דעבד כמר עבד ו דעבד כמר עבד - let them follow whichever opinion they wish”.
This seems to suggest that even for public fasts one may eat after davening Maariv early. He concludes that the main things is to have intent Lshem Shamayim.
Knesses Hagedolah quotes Sefer Chassidim who writes “When a fast falls on Friday and they read Veychal at Mincha, it is preferable not to daven while it is still day and eat immediately. Rather one should delay and not complete (the fast) – ולא ישלים.
It is difficult to understand this Sefer Chassidim. If one should not complete the fast, why not daven early while it is still day? Perhaps he is saying that while one should not complete the fast, they should still delay their eating until a later time (before Shabbos comes in).
Based on these opinions, as well as the practise of Rabbeinu Yitzchak discussed above, some Poskim write that there is room to be lenient in a Shaas Hadechak or for someone who is unwell, to at least be able to daven Maariv early and eat then. One should discuss any personal situation with their local Rov.
A final point
Avudraham writes that there is a stringency of Asarah B’Teves over all of the other fasts and were it to fall on Shabbos, we would fast on Shabbos. This is because the Novi uses the phrase בעצם היום הזה.
The Avudraham is not applicable as Asarah B’Teves cannot fall out on Shabbos. Nonetheless, the Rebbe suggests that based on the Avudraham, when Asarah B’Teves falls on Erev Shabbos, it is possible that according to all opinions one must fast until nightfall, even after having davened Maariv.
When Moshiach comes, all of the fast days will be transformed into days of celebration. May Moshiach come now, even before Plag Hamincha, so that we enter Shabbos with the greatest joy of all.
