In massechet Rosh Hashanah (18b) from a verse in Zechariah (5.19) the sages learn what are the dates of public fasts [2] ; the order in the verse on the 17th of Tammuz, the 9th of Av, the third of Tishrei (Gedaliah Tzom) and the 10th of Tevet. These are public fasts throughout the Jewish people because of the misfortunes that happened in those days. Soon we will have the 10th of Tevet. But why do we fast?
circumstances of fasting on the 10th of Tevet
the day of 10 of Tevet just glad we have several events to remember, the main this is that fasting on this day the King Nevuchadnezzar (often translated as Nebuchadnezzar) has besieged the walls of Jerushalaim תובב"א (soon to be rebuilt and restored in our days, amen), resulting, after just over two years, the destruction of the first Beth HaMiqdash תובב"א . In addition to this event, its bad enough, we have other elements that are added to make the 10th of Tevet is a fast day throughout the centuries.
Basically we have a rule, reported Beruràh the Mishnah (MB) 549:4 for which you do not have multiple fasts too close together so as not to fast too often the public. This according to some, also applies to fasting on the 10th of Tevet. In the Shulchan 'Aruch (Orach Chajim 580:2) are some days when it would be good to fast, even if there is a fast result set in them. These include 8 and 9 of Tevet.
On the 9th of Tevet Shulchan 'Aruch says it is not clear exactly why the event is fast, and the MB (13) reports that according to some on that day failed עזרא הסופר 'Ezra HaSofer ~ scribe ע"ה , great leader of Israel, who brought the people in Eretz Israel from the Babylonian exile and that under his leadership has been reconstructed Beth Hamiqdash, the last prophet of the people of Israel.
The day on which I will touch me most is the ' 8 of Tevet ; the Shulchan 'Aruch reports that the cause is the greek translation of the Torah in HaQedoshàh under King Talmai (Usually identified with Ptolemy II), which resulted among other things three days of darkness in the world (8, 9 and 10), something so serious as to be comparable to the golden calf [3 ] . The Rav "Me'am Lo'ez" the reports [4] : Talmai the king, eager to further his studies even on Jewish texts, sent an order to send essays of Cohen Gadol . Were made for this occasion 6 חכמים sages ~ essays for each tribe to a total of 72. Upon arrival at the king, after being greeted in a very honorable, to each was assigned a room, and surprise was revealed to them (individually) that they should translate the Torah in greek. After 72 days I managed to finish the job. Miraculously, every single copy was identical to the other, with a lot of "corrections" are identical. These "corrections" were needed to avoid possible incorrect interpretations of the Torah HaQedoshàh. For example, instead of translating "In the beginning created the heaven and Eloqim Earth" are translated "Eloqim in the beginning created the heaven and the earth "to avoid chas veshalom think that there is a god called" Bereshit " ~ in principle. The Gemara (9b) goes on to say that the only language in which you can translate the Torah is the greek, according to deduct from a verse, according to some explanations for the greek, similar to Hebrew, has the words multivalent. At this point the question arises: Why should then be a problem to translate the Torah , if we have a verse that "supports" the translation in greek and that the sages came to create translations to avoid possible misapprehension? Furthermore, as can be so severe as to be comparable to the golden calf? From here we can understand. Receiving the Torah was made by HaQedoshàh נעשה ונשמע "Na'asèh venishmàh" the "and we hear" which implies that the action was made in due course, and that there is (should be) a subsequent study and analysis of the question, Depending on the extent of the individual, and this understanding must not define the implementation of Miẓwah in any of its parts. The misunderstanding, if any, must be conditioned by our lack of capacity in deepening and only as a result of the motivation may be better understood. The golden calf, in some respects, is the negation of this. It 's the נשמע ונעשה "nishmàh vena'asèh" listen and we will do " - if you do not understand how it should be (although it could be lazy for my inability to apply or not because I have been given the necessary tools (I have not seen to understand, let alone solve a differential equation by someone who can not perform a multiplication)) does not run. This can lead to disastrous consequences: the Jews themselves, seeing that Mosheh Rabbenu ע"ה not descended from Mount Sinai by the time it was estimated, in wrongly replaced him with the golden calf. Here, with the translation of the Torah HaQedoshàh, is given ample opportunity to do so. Does not relate to the study of Torah sheba'al peh (oral), can not understand, leading to create different "interpretations", simply based on reasoning, wrong start because of missing bases, but as a whole apparently correct . These interpretations veshalom chas, as we have seen over the centuries, can lead to denial of mizwot, or limited to specific situations such as "when I feel it" or "only when I get to understand them." These are the events that led to the fast of the tenth of Tevet, and now I hope it is very clarify the meaning. We can, perhaps, Be "H find a connection between events, they are all early degeneration of understanding the Torah Haqqedoshàh properly, prophecy, service in the Beth HaMiqdash. Similarly are all causes that apparently do not bode particularly serious, because apparently they are not terrible questions. The sages tell us then that we should fast, to understand that every action has consequences, every single issue that we face every day brings fruit, good or bad. And that's what we try to reflect, especially in these days of fasting. And 'well-known fact (MB 549:1) that fasting is not in itself the end but a means to increase teshuvah, a return to Hashem Itbarach. Having the least touched the scope of these events, we must also know the basic rules for this fast that we can find among other articles on fasting (fasting label)
[1 ] Main sources: Orach Chajim = OC; Mishnah Beruràh = MB; Torat Hamo'adim = TH (7 if you book on fasting), Ben Ish Chai = BIC.
[2] Except for Yom Hakippurim It is reported directly in the Torah (Vayqrà - Emor 23:26-32), while the fast of Esther cf. Notes TH - Purim and the month of Adar 3:1.
[3] Before continuing, I would like to point out a priori that this should not be chas veshalom a critique of the translations of the Torah (which now unfortunately become increasingly necessary, provided they are made according to the Torah sheba'al peh ~ oral, now regarded as consisting of the Talmud, poseqim, rishonim acharonim and - in summary incorrectly defined as "rabbinic sources"). In any case, the speech will be clearer later.
[4] In Bereshit A 0.33-35 is reported in some areas more broadly than Megillah 9, based on other sources. It will, however, for reasons of space, partially summarized. We strongly recommend that the deepening of the topic. The goal to be achieved is to provide some basic knowledge of key questions.
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