JUDAICA - Wisdom In Torah

The Fast of *Esther (Ta’anit Ester) on the 13th of Adar, the
day before *Purim (Esth. 4:16).
Besides the Day of Atonement, which is a pentateuchal
fast, the other four fast days were also already observed in
the period of the Second Temple. *Zechariah prophesied
that they would be transformed into days of joy and gladness
(Zech. 8:19).
On the Day of Atonement and on the Ninth of Av, fasting
is observed by total abstention from food and drink from
sunset until nightfall of the following day; on the other fast
days, the fast lasts only from before dawn until nightfall of
the same day. All fasts may be broken if danger to health is
involved. Pregnant and nursing women are, under certain
circumstances, exempt from observance (Sh. Ar., OḤ, 50:1
(Isserles) and 554:5).
If one of the above occurs on a Sabbath, the fasting is delayed
until Sunday (Meg. 1:3 and Meg. 5a); only in the case of
the Day of Atonement is the fast observed even on Sabbath.
In the case of the Fast of Esther, observance is on the preceding
Thursday (Sh. Ar., OḤ, 686:2).
(2) FASTS DECREED BY THE RABBIS. It has become customary
for the especially pious to fast from morning until evening
on the following days:
During the Ten Days of *Penitence (i.e., between
Rosh Ha-Shanah and the Day of Atonement) and as many
days as possible during the month of Elul (Sh. Ar., OḤ,
581:2).
The first Monday and Thursday, and the following Monday
after *Passover and *Sukkot (Tur and Sh. Ar., OḤ, 492).
This fast was interpreted as an atonement for possible sins
committed while in a state of drunkenness and gluttony during
the holidays (see Tos. to Kid. 81a S.V. Sekava).
*ShOVaVIM TaT (initial letters of eight consecutive
weekly Pentateuch portions starting with Shemot which
are eight Thursdays of the winter months of an intercalated
year).
During the *Three Weeks of Mourning between the 17th
of Tammuz and the Ninth of Av (Tur. and Sh. Ar., OḤ, 551:16).
This fast was motivated by a profound grief for the destruction
of Jerusalem.
The Seventh of *Adar, traditional date of the death of
Moses observed in many communities by the members of the
*ḥevra kaddisha (“burial society”) who fasted prior to their
annual banquet held on the evening of that same day.
Yom Kippur Katan (“Minor Yom Kippur”), the last day
of each month, on which many communities fasted and recited
a special liturgy.
The eve of Passover, firstborn males’ fast. This fast is a
symbol of the sanctification of the Jewish firstborn who were
saved during the tenth plague in Egypt (Ex. 13:1ff.). It is also
kept in order to stimulate the appetite for the *maẓẓah (“unleavened
bread”) at the festive meal (Sof. 21:3).
Days commemorating disastrous events in Jewish history
(full list in Tur and Sh. Ar., OḤ, 580:2).
fatimids
PRIVATE FASTS. In addition to the fixed days listed above,
fasts are held on the following private occasions:
The anniversary (*yahrzeit) of a parent’s death or of that
of a teacher (Ned. 12a).
The groom and the bride fast on their wedding day until
the ceremony (Isserles to Sh. Ar., EH, 61:1), unless it is Rosh
Ḥodesh (Isserles to Sh. Ar., OḤ, 573:1).
To avert the evil consequences of nightmares (Ta’anit
Ḥalom). In talmudic times, it was believed that bad dreams
could have pernicious effects (Shab. 11a). This fast was regarded
as of such urgency that the rabbis permitted it even
on the Sabbath, but advocated fasting on a weekday as well as
a repentance for having dishonored the Sabbath joy through
fasting (Ta’an. 12b; Ber. 31b). In later centuries, however, the
obligatory nature of this fast was mitigated by halakhic authorities
(see Sh. Ar., OḤ, 288, 5).
If a Torah scroll is dropped, it is customary for those
present to fast a day.
In the mishnaic period, the members of the *Sanhedrin
fasted on the day on which they sentenced a person to death
(Sanh. 63a).
Bibliography: A. Buechler, Types of Jewish-Palestinian Piety
(1922), 128–264; idem, Studies in Sin and Atonement (1928), 441–56;
M.S. Freiberger, Das Fasten im alten Israel (1927); G.F. Moore, Judaism
(1927), index; M. Grintz, Sefer Yehudit (1957), index s.v. Ẓom;
Allon, Meḥkarim, 2 (1958), 120–7; E. Samuel, in: Turei Yeshurun, 16
(1970), 17–22. In the Bible: W.R. Smith, Lectures on the Religion of
the Semites, ed. by S.A. Cook (19273), 434, 673; J.A. Montgomery, in:
jbl, 51 (1932), 183–213; T.H. Gaster, Festivals of the Jewish Year (1955),
190–211; Kaufmann, Y., Toledot, 4 (1956), 266–8; A. Malamat, in: iej
6 (1956), 251ff.; E.B. Tylor, in: EB, S.V. Fast. Post-biblical Period: Urbach,
in: Sefer Yovel… Y. Baer (1960), 48–68; Lowy, in: jjs, 9 (1958),
19–38; Elbogen, Gottesdienst, index S.V. Fasttage.
FASTLICHT, ADOLFO (1905–1964), Mexican Zionist leader.
Born in Galicia, then part of Austria, he studied in traditional
and public schools there. He was also active in the Zionist
youth organizations. In 1925 he emigrated to Mexico, where he
opened a dental workshop together with his brother. He continued
his studies and graduated as a dentist. Fastlicht was involved
in the establishment of the Organización Sionista Unida
“Kadima” (the Zionist Federation) in 1925 and acted as its
vice president in 1929. In 1933 he traveled to Ereẓ Israel, where
he stayed a year. After his return he served as president of B’nai
B’rith, Maccabi, the Zionist Federation, the Anti Defamation
League, and the Comité Central – the umbrella organization
of the Jewish community that acted as its political representative.
Fastlicht was the first honorary consul of the State of
Israel in Mexico, promoted the organization of the Instituto
de Intercambio Cultural México-Israel, and was the honorary
president of the Israeli-Mexican Commerce Chamber.
[Efraim Zadoff (2nd ed.)]
FATIMIDS, Shi’ite Muslim dynasty which ruled in *Egypt
(969–1171), and in other parts of North Africa (*Tunisia, 909–
ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 6 723