PROCLAIMING A NEW FAST

QUESTION:

American Protestants and Catholics are planning to proclaim a fast day in order to intensify awareness of world hunger, and also to observe this fast day as a day of prayer for the relief of world hunger. Since this proposed fast day is thus a religious observance, is there any objection to the Jewish community joining in its observance? Also, does such a fast day need to be on any special day of the week or not? (Asked by Rabbi H. B. Waintrup, Abington, Pennsylvania.)

ANSWER:

As FAR AS THE Bible is concerned, there is only one regular Jewish fast day, namely, the Day of Atone ment. But after the return from the Exile, other fast days were added marking national tragedies, such as the destruction of the Temple, the breaching of the walls of the city, etc. (i.e., the Ninth of Av, the Tenth of Teves, etc.) In addition, special fast days were frequently ordained for natural catastrophes, such as drought or the mildewing of crops or earthquakes. The whole tractate of Mishnah Taanis is devoted to a discussion of such fasts.

Then, of course, in addition to these fasts (because of the threat of drought and famine, etc.), there were fasts for special groups, such as the fast of the firstborn before the Passover. Also, the custom developed to fast on the anniversary of the death of a parent, and also to fast after a terrifying dream ( taanis cholom). In addition, chiefly among the Cabbalists, there was an ascetic motivation in adding many fasts. Thus there were fasts for the eight weeks beginning with the weekly portion Shemos (shov’vim tat), etc.

Now, on which days of the week or year may a fast day not be held? This question, interestingly enough, is the basic theme of the earliest post-Exilic, post Biblical book, namely, the Megillas Taanis, which lists about thirty days of the year on which fasts may not be held. In other words, in general, according to the Megillas Taanis, fasts may be held on any day other than those enumerated in the booklet. However, the Megillas Taanis long ago went out of vogue, and fasts could be on some of the days on which the booklet prohibits fasting.

In Mishnaic times the fasts were generally held (at least those for drought-famine) on Monday and Thursday because these were the market days on which the country folk and the villagers came into the larger cities. As for days on which fasts are not permitted, there is only one fast which may take place on the Sabbath and that is the Day of Atonement. No other fast, public or private, may take place on the Sabbath, nor may a fast take place on a holiday or a half-holiday. There is some objection to fasting during the month of Nisan. Other than these restrictions, a fast can occur at any time. If a fast day happens, because of the calendar, to fall on the Sabbath, it is postponed until the next day.

Now as to the purpose of the fast described in the question: Certainly to fast because of world hunger is in conformity with the ancient Jewish custom described in the tractate Taanis, in which almost all the fasts were for drought and hunger. If, in addition, one of the purposes of this fast is to get material help to starving lands, then certainly the purpose conforms to the spirit of Jewish tradition. The Talmud says (b. Berachos 6b) that the reward earned by fasting is deserved because of the charity given in connection with the fast.

Of course if a Reform rabbi or a group of Reform rabbis proclaim such a fast, Orthodox rabbis will not agree to it, but that is not surprising. However, if the cause is worthy, as it is, then the Orthodox rabbinate may have their own fast, as they frequently do for certain calamities which are impending.

As for the fact that the Christian churches, Catholic and Protestant, ask us to participate in such a fast, that there can be no objection to. We simply make our own declaration concurrent with theirs.