Siman 686

The Tur and the Shulchan Aruch wrote that on Chanukah and Purim – it is permitted to fast before them and after them. Thus far their words. That is to say: even though we hold that regarding Chanukah and Purim, Megillat Taanit was not annulled, as I wrote in siman 573, and it is written in Megillat Taanit that regarding everything written in it – it is also forbidden to fast before them and after them; nevertheless, it is permitted to fast, because regarding before them and after them – even for Chanukah and Purim it was annulled. And although there are those who disagree regarding Chanukah, as I wrote in siman 670, nevertheless Taanit Esther was accepted by all of Israel. And at the beginning of Megilla (2a): we say the thirteenth – is a time of gathering for all. Our teacher Tam explained: that everyone gathers for Taanit Esther, and the villagers come to the towns to say selichot and supplications, because on it they gathered to stand for their lives, and they required mercy (the Rosh and the Ran, beginning of Megilla). But Rashi, of blessed memory, explained this regarding another matter, which is: that they gathered to take vengeance on their enemies, see there. And in the Sheiltot of Rav Achai, he explained "gathering" explicitly like our teacher Tam, and this is his wording: What is "gathering"? A day of fasting. And what is "the day of entry"? That they gather on it, and sit in fasting, and seek mercy. Thus far his words. And the Rambam in the fifth chapter of Taanit, law 5, wrote that this fast is a remembrance of the fast they fasted in the days of Haman, as it is said: "the matters of the fasts and their cry." Thus far his words. And the Tur wrote like our teacher Tam, see there.

And one should not ask: Is this fast not explicitly stated in the verse, as it is written, "to confirm these days of Purim...", and as they confirmed upon themselves "the matters of the fasts and their cry"? But in truth, "the matters of the fasts" does not refer to "to confirm...", rather this is its explanation: to confirm the days of Purim for feasting and joy, as Mordechai the Jew and Esther the Queen confirmed upon them, and as they confirmed upon themselves and upon their seed the matters of the fasts and their cry. That is to say: just as all Israel accepted upon themselves four fasts in memory of the destruction of the Beit HaMikdash, so too they accepted upon themselves these days for feasting and joy (Ran, second chapter of Taanit). And perforce one must say so, for the fast of Mordechai and Esther was in Nisan, and as is explicit in Masekhet Soferim at the beginning of chapter twenty-one. This is his wording: It is the custom of our teachers in the West to fast three days of the fast of Mordechai and Esther separately, and after Purim on Monday, Thursday, and Monday. And why do they not fast them in the month of Nisan? Because on the first of Nisan the Mishkan was established. Thus far his words. Behold, the fast of Esther that precedes Purim was not mentioned at all. And also from the words of the Rambam this is proven, for he wrote: In memory of the fast that they fasted in the days of Haman. And if it should enter your mind that they accepted it upon themselves—this is not a memory, but a complete obligation of a fast of Divrei Kabbalah, and it would be very stringent. And in truth, we are very lenient regarding the fast of Esther, as will be explained. Rather, it is perforce as I have written. (And the Bach wrote: that the opinion of the Rambam is that this fast is a fast of Divrei Kabbalah, and is very stringent, see there. And in my humble opinion it is not so. And it is true that in the name of the Ra'avad, the Ran wrote there that "the matters of the fasts and their cry" refers to the fast of Esther, see there. However, even the Ra'avad only said this as a mere support, as is explained there. Examine and you will find it easy.)

Therefore, all healthy Israelites have the custom to fast on the thirteenth of Adar, and they say selichot, confession, and "Avinu Malkeinu," and they read "Vayechal" as in every public fast, in memory of the fasts that they fasted in the days of Haman. And why was no memorial made for the three days that they fasted? Because one does not decree a decree upon the community that is difficult to withstand (Beit Yosef). And when Purim falls on Sunday – they advance the fast to the Thursday before it. And why do they not fast on the eve of Shabbat? Because it is not proper initially to establish a fast on the eve of Shabbat, and to increase selichot and supplications therein, for they will not be able to prepare the needs of Shabbat (Tur). And also, it is not the honor of Shabbat to enter into it while one is afflicted. (And there are those who fast night and day, and there are those who fast three scattered days after Purim, as is explained in Masekhet Soferim. And in our days, we have not heard of this at all. And the Magen Avraham wrote that the Maharil would not deliver the halachic discourse on Ta'anit Esther, because they were preoccupied with buying the needs of Purim, see there. And he brought the opposite: that even on Purim itself they would study before their teacher, see there.)

Our teacher, the Rema, wrote: This fast is not an obligation. Therefore, one may be lenient regarding it in a time of need, such as pregnant women, or nursing women, or for a person with a non-life-threatening illness. And even those who only have eye pains, if they are suffering greatly—they should not fast, and they shall pay it back afterward. But other healthy people—should not separate themselves from the community. Thus far his words. Even one who is traveling on the road, and the fast is difficult for him (Magen Avraham), provided that the fast will not harm him. And one must be precise with his words, for he counted pregnant women, nursing women, and a person with a non-life-threatening illness. But do these not even in the four fasts not need to fast, as I wrote in siman 550!? However, regarding pregnant and nursing women, one can answer: there he wrote specifically when they are suffering greatly, see there, and here even in an ordinary case—they do not need to fast. But what he wrote regarding a person with a non-life-threatening illness—is very wonderous, for this is permitted even on Tisha B'Av, as I wrote in siman 554, for in a place of illness the Rabbis did not decree, see there. And this is without danger, for in a case of danger even on Yom Kippur we are obligated to feed him, as I wrote there. And these matters are only possible according to the one who holds that this fast is from Divrei Kabbalah, and is very stringent, as I wrote, and not according to what we hold that it is only a mere custom. And it requires further study. (And the Eliyah Rabbah wrote: that it is implied in the Gemara that they are obligated to fast—I do not know of any such implication. And what he wrote from the Beit Yosef in the name of the Ra'avad at the beginning of siman 687—the Ra'avad follows his own reasoning, as I wrote.)

He further wrote: That if Purim falls on Sunday, such that they fast on the Thursday before it, and a brit milah falls on it—it is permitted to eat for the milah, and on the next day, Friday, those who ate shall fast. Thus far his words. That is to say: Certainly in any fast we would not permit eating for the milah, even on Ta'anit Esther which is lenient. However, when it is postponed to the Thursday before it—we permit anyone who wishes to eat for the milah, since he has a day to fast, because according to the essential law it would have been more correct to establish it on Friday, but for the sake of the honor of Shabbat we did not do so. Therefore, one who wishes to eat today and fast tomorrow—we do not protest against him. But the father of the child, and the sandak, and those like them—are permitted to eat for a brit milah, and without making it up, even when it is not postponed. And so too in the three fasts except for Tisha B'Av, because it is their Yom Tov (Kessef Mishneh in the Gra, see there). And there is one who disagrees, that even when it is postponed—one who is not related to the celebration may not eat for the milah and fast tomorrow, for it is forbidden to establish a fast ab initio on Erev Shabbat (Taz). And so appears to be the primary view.

And it has already been explained that there are those who fast three days, in memory of the three days they fasted in the days of Haman. And that is: after Purim, and dispersed on Monday, Thursday, and Monday, as is explained in Masekhet Soferim. And in our days we have not heard of this, because of the weakness of the generations. And from the time Adar enters—one increases in joy. And one who has a legal case with a gentile—let him litigate with him in Adar, for it is a successful and good month (Taanit 29b), and its mazal is healthy.

The people of a city are able to establish a special day in memory of a miracle that occurred to them (Magen Avraham). And they should observe it like the day of Purim. And there are those who hesitate regarding this, for since Megillat Taanit was nullified—how can new festive days be added? For the Shas asks thus in Rosh Hashanah (18b): For if it enters your mind that Megillat Taanit was nullified, the first ones were nullified and yet new ones are added? See there (Chatam Sofer). And one for whom a miracle occurred in Adar, and he vowed to perform some commemoration for the miracle, some say to perform it in a leap year in Adar Rishon, unless the miracle occurred to him in a leap year in Adar Sheni. And some say to perform it in Adar Sheni (Magen Avraham). And it appears the primary view is like the first opinion, for in all matters—the first is the primary one regarding the matter of yahrtzeit and bar mitzvah (see there in the Magen Avraham and in the Eliyah Rabbah).