Fast of The Firstborn - Meaning of The Fast

Meaning of The Fast

In Judaism, there are essentially three potential purposes in fasting, and a combination of some or all of these could apply to any given fast. One purpose in fasting is the achievement of atonement for sins and omissions in Divine service. Fasting is not considered the primary means of acquiring atonement; rather, sincere regret for and rectification of wrongdoing is key (see Isaiah, 58:1-13).

Nevertheless, fasting is conducive to atonement, for it tends to precipitate contrition in the one who fasts (see Joel, 2:12-18). This is why the Bible requires fasting (lit. self affliction) on Yom Kippur (Jewish holiday of atonement) (see Leviticus, 23:27,29,32; Numbers, 29:7; Tractate Yoma, 8:1; ibid. Babylonian Talmud, 81a). Because, according to the Hebrew Bible, hardship and calamitous circumstances can occur as a result of wrongdoing (see, for example, Leviticus, 26:14-41), fasting is often undertaken by the community or by individuals to achieve atonement and avert catastrophe (see, for example, Esther, 4:3,16; Jonah, 3:7). Most of the Talmud's Tractate Ta'anit ("Fast") is dedicated to the protocol involved in declaring and observing fast days.

The second purpose in fasting is commemorative mourning. Indeed, most communal fast days that are set permanently in the Jewish calendar fulfill this purpose. These fasts include: Tisha B'Av, the Seventeenth of Tammuz, the Tenth of Tevet (all of the three dedicated to mourning the loss of the destroyed Temple in Jerusalem), and the Fast of Gedalia. The purpose of a fast of mourning is the demonstration that those fasting are impacted by and distraught over earlier loss. This serves to heighten appreciation of that which was lost. This is in line with Isaiah (66:10), who indicates that mourning over a loss leads to increased happiness upon return of the loss:

Be glad with Jerusalem, and exult in her, all those who love her; rejoice with her in celebration, all those mourners over her.

The third purpose in fasting is commemorative gratitude. Since food and drink are corporeal needs, abstinence from them serves to provide a unique opportunity for focus on the spiritual. Indeed, the Midrash explains that fasting can potentially elevate one to the exalted level of the ministering angels (Pirkei d'Rabbi Eliezer, 46). This dedication is considered appropriate gratitude to God for providing salvation. Additionally, by refraining from such basic physical indulgence, one can more greatly appreciate the dependence of humanity on God, leading to appreciation of God's beneficence in sustaining His creations. Indeed, Jewish philosophy considers this appreciation one of the fundamental reasons for which God endowed mankind with such basic physical needs as food and drink. This is seen from the text of the blessing customarily recited after consuming snacks or drinks:

You are the Source of all blessing, O' Eternal One, our God, King of the universe, Creator of many souls, who gave needs for all that which You created, to give life through them to every living soul. Blessed is the Eternal Life-giver.

Fasting on the Fast of the Firstborn incorporates the first purpose (as do all fasts) and the third, as detailed in the introduction to this article. Additionally, according to Rabbi Jacob Emden, the Fast of the Firstborn, like the Fast of Esther (which occurs approximately a month prior), commemorates the salvation of the Jews from the plot of Haman. This is because Haman advanced his plot on the thirteenth of Nisan (Esther, 3:12), and Queen Esther reacted by instructing all Jews of Shushan to undertake a three-day fast beginning on the following day (the fourteenth of Nisan) (ibid, 4:16). For this reason, even some non-firstborns maintain the custom to fast on the fourteenth of Nisan.

Additionally, Rabbi Shlomo Zalman Auerbach (Halichos Sh'lomo 3:179-180) suggests that the Fast of the Firstborn incorporates the second purpose mentioned above; firstborns fast to mourn the loss of their priestly status (see Numbers, 3:40-51) which had initially been granted them on the fourteenth of Nisan (ibid., 3:14). Furthermore, during the Temple period, this loss was most profoundly felt on the fourteenth of Nisan, which was the busiest day of the year for the Temple priests and Levites (see Pesachim 58a).