The Fast of Esther
On the 13th of Adar, the Fast
of Esther is observed in memory of the Fast observed by Mordechai
and Esther and all Israel. On that
very day, the enemies of the Jews had planned to subjugate and destroy
them. 'The opposite, however, occurred and the Jews ruled over their
enemies. The practice of fasting was observed by the people of Israel
whenever they were faced by war. Thus Moshe Rabenu also fasted when
he came to wage war against Amalek. The aim of the fast was to affirm
that a man does not prevail by physical or military strength, but only
by lifting his eyes heavenward in prayer so that Divine Mercy might
give him the strength to prevail in battle. This then was the purpose
of the fast observed by Israel at the time of Haman, when they gathered
to defend themselves against those who sought to destroy them. And in
memory of that Fast, a yearly Fast was fixed for generations on the
same day. We are to recall thereby that God accepts each person's prayer
and penitence in the hour of his trouble.
The acceptance of this Fast of the 13th of Adar on the, part
of Israel for later generations, is alluded to in the Scroll of Esther:
“And as they accepted upon themselves and upon their children,
the matters of their fastings and their cry ” (Esther
9).
The Fast is called by the name of Esther because it was she who first requested the
observance of a fast, of Mordechai: 'Go and gather all the Jews who are found in Shushan
and fast over me, and do not eat and do not drink three days, night and day; and I and my
maidens will also fast thus. (ibid. 4).
The fast which we observe is nevertheless not observed for a three-day period, as was
the case with the original Fast, nor is it observed on the same date. Originally the Fast
was observed by Esther and the entire people of Israel on the 14th, 15th and 16th of
Nisan, immediately after Mordechai was informed of Haman's decree and of the letter of
annihilation which Haman wrote on the 13th of Nisan. Our Fast however, is observed on the
13th of Adar, in memory of the Fast observed by Israel on the day of their mobilization
for war against the enemies. The Fast is nevertheless called by the name of Esther since
it was she who first proposed its observance.
Others hold the view, that even our Fast is also primarily a memorial to the original
three-day Fast observed by the Jews when the decree was announced. But since the Fast
could not be permanently fixed for later years in its proper time (because fasting is not
permitted during Nisan), the Sages therefore fixed it for the 13th of Adar - which was
also a Fast day for the Jews, who then gathered to wage war against their enemies. And
although the Fast of Esther is therefore a memorial to the original three days of fasting,
the Rabbis were nevertheless lenient in fixing it for only one day.
In deference to this view, there are some who fast an additional
three days; on Monday, Thursday and Monday after Purim.
Others voluntarily fast the night as well as the day on the 13th of
Adar, since the original three-day Fast was observed night and day.
Since the Fast of Esther is not one of the four Fast days which
are specifically mentioned in the Prophetic Writings, it is observed
with greater leniency than the other Fast days. Pregnant women, nursing
mothers, as well as others of generally weak health, (who would suffer
by fasting) do not fast therein. The additional penitential prayers,
and the Torah Reading,
which are prescribed for the other Fast days are also required for the
Fast of Esther.
If the 13th of Adar falls on Shabbat,
the Fast is observed the preceding Thursday which is the eleventh of
Adar. Be. cause of Purim,
the Fast is not postponed to the following day, nor is it observed Erev
Shabat: Since it is no longer observed in any event in its proper time,
it was not fixed for Erev Shabat, in deference to the honor of Shabbat.
(A Fast whose prescribed date can fall on Erev Shabat such as the 10th
of Tevet, is neither postponed nor observed earlier, but it is observed
on its fixed day).Tachanun is not said during minchah of the Fast of
Esther.
On the 13th of Adar during minchah, it is customary to give three halves of the coin
which is the basis of the local currency. The money is given to the poor to do with it as
they wish. This contribution is made in memory of the half-shekel given by Israel when the
Beit Hamikdash still stood; and whose forthcoming collection was announced on Rosh Chodesh
Adar.
This memorial act is performed before the Reading of
the Megilah, because all Israel gathers for the Megilah Reading in the synagogues. It is proper
to give the half-shekel before minchah, since 'the diligent perform
mitzvot earlier.' Those who live in 'open-cities' give the half-shekel
before the Megilah Reading on the night of the 14th, whereas the inhabitants
of Yerushalayim give the half-shekel
before their Reading of the Megilah — the night of the 15th.
In a place which has no coin that is designated a 'half' coin, it is customary for the
gabaim to bring three halves of silver coins which are issued elsewhere, and to give these
coins in exchange, to anyone who makes his contribution in the coins available to him.
After performing performing the mitzvah, he returns the three 'halves' to the gabaim, so
that others might also be able to observe the custom properly.
Those who seek to observe mitzvot with hidur (enhancement) give the half-shekel for
each of the members of the household including minors, and in the case of an expectant
mother, for the unborn child as well. Once a father has begun to give a half-shekel for a
minor child, he is required to continue to do so each year.
The reason for the giving of three 'halves' is that the term trumah (contribution) is
mentioned three times in the portion of Ki-Tisa, in the account of the mitzvah of the
halfshekel. The established practice is to consieder the giving of the half-shekel as not
freeing one from the mitzvah of giving charity to the poor, which is specifically
prescribed for Purim.
The 13th of Adar is also mentioned in the Talmud as the day on which vengeance was executed (during the time of the Hasmoneans)
against a tyrant who oppressed the land of Yehudah cruelly and arrogantly
blasphemed the city of God. The name of the tyrant was Nikanor and he
fell by the hand of Yehudah, the son of Matityahu, on the 13th of Adar,
which was hence celebrated as a festive day.
Sources: Orthodox Union
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