Asarah B'Tevet: El ayuno del décimo mes
El ayuno de Tevet se convierte en un día perfecto para recordar las palabras de Yeshua: "Arrepentíos, porque el reino de los cielos se ha acercado".
Calendario , costumbres judías24 de diciembre de 2020
El asedio y destrucción de Jerusalén por los romanos bajo el mando de Tito, 70 d.C., óleo sobre lienzo, por David Roberts (1850) (Imagen: Wikimedia Creative Commons )
Por Toby Janicki
El libro de Zacarías menciona un ayuno que tiene lugar en el décimo mes. [1] Tradicionalmente, esto se ve como una conmemoración de la destrucción de Jerusalén, que comenzó en el año 588 a. C.
La palabra del SEÑOR vino a mí en el año noveno, en el mes décimo, el día diez del mes, diciendo: Hijo de hombre, escribe el nombre del día, en este mismo día. El rey de Babilonia ha puesto sitio a Jerusalén este mismo día ". [2]
El sitio fue encabezado por el notorio rey de Babilonia Nabucodonosor, y finalmente condujo a la destrucción total de Jerusalén y el Templo. [3] Por lo tanto, cada año se lleva a cabo un ayuno en el décimo mes (Tevet) el décimo día.
Este ayuno dura desde el amanecer hasta el anochecer y es un ayuno de comida y agua. Debido a que se le dio tanta importancia a este día, es el único ayuno que puede caer en Erev Shabat (viernes), lo que significa que uno entra en Shabat mientras ayuna. [4] Por la mañana, se recitan oraciones especiales llamadas Selichot, y se lee en voz alta la porción de la Torá que contiene el incidente del becerro de oro. [5] Algunas comunidades también leen Isaías 55: 6 a 56: 7 por la tarde. En Israel, los que murieron en fechas desconocidas en el Holocausto son recordados en este día.
El propósito último de este día se puede resumir en las palabras de Maimónides:
El significado esencial del ayuno del Décimo de Tevet, así como el de los otros días de ayuno, no es principalmente el dolor y el duelo que evocan. Su objetivo es más bien despertar los corazones hacia el arrepentimiento; para recordarnos tanto las malas acciones de nuestros padres como nuestras propias malas acciones, que causaron angustia tanto a ellos como a nosotros y, por lo tanto, nos hicieron volver hacia el bien. [6]
Él ve que la verdadera intención de este día es el arrepentimiento y relaciona esto con el versículo de la Torá, "Si confiesan su iniquidad y la iniquidad de sus antepasados". [7] El ayuno de Tevet se convierte en un día perfecto para recordar las palabras de Yeshua: "Arrepentíos, porque el reino de los cielos se ha acercado". [8]
Notas a pie de página:
- Zacarías 8:19.
- Ezequiel 24: 1-2.
- 2 Reyes 25: 1-3; Jeremías 52: 4-6.
- Esto se debió a las palabras de Dios en Ezequiel 24: 2 “este mismo día”.
- Éxodo 32: 11-14, 34: 1-10.
- Rambam, Mishneh Torah , Hiljot Ta'anit 5. Traducción de https://www.ou.org/holidays/asarah-btevet/asara_btevet/ .
- Levítico 26:40.
- Mateo 4:17.
Fast of Tevet
The fast on the tenth of Tevet marks the beginning of Nebuchadnezzar's siege against Jerusalem.11 Little or no actual destruction occurred on this day. But it was the beginning of complete destruction, ultimately resulting in the demolition of the Temple. The real tragedy on this day was not the loss of life or property, but the people's failure to come before God in repentance. This day was a day of warning by the Holy One—one that the people did not heed.
Therefore, according to Rambam,12 on this day we fast to awaken our souls to repentance, turning from our evil deeds to good. This teaching certainly carries a fitting message for our generation.
Rather, say in explanation of the baraita: And our Rabbis permitted them to be written only in Greek. And it is taught in another baraita that Rabbi Yehuda said: Even when our Rabbis permitted Greek, they permitted it only in a Torah scroll, and not for other books of the Bible, which must be written only in Hebrew.
וּמִשּׁוּם מַעֲשֶׂה דְּתַלְמַי הַמֶּלֶךְ דְּתַנְיָא מַעֲשֶׂה בְּתַלְמַי הַמֶּלֶךְ שֶׁכִּינֵּס שִׁבְעִים וּשְׁנַיִם זְקֵנִים וְהִכְנִיסָן בְּשִׁבְעִים וּשְׁנַיִם בָּתִּים וְלֹא גִּילָּה לָהֶם עַל מָה כִּינְסָן וְנִכְנַס אֵצֶל כׇּל אֶחָד וְאֶחָד וְאָמַר לָהֶם כִּתְבוּ לִי תּוֹרַת מֹשֶׁה רַבְּכֶם נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּלֵב כׇּל אֶחָד וְאֶחָד עֵצָה וְהִסְכִּימוּ כּוּלָּן לְדַעַת אַחַת
The Gemara continues: And this was due to the incident of King Ptolemy, as it is taught in a baraita: There was an incident involving King Ptolemy of Egypt, who assembled seventy-two Elders from the Sages of Israel, and put them into seventy-two separate rooms, and did not reveal to them for what purpose he assembled them, so that they would not coordinate their responses. He entered and approached each and every one, and said to each of them: Write for me a translation of the Torah of Moses your teacher. The Holy One, Blessed be He, placed wisdom in the heart of each and every one, and they all agreed to one common understanding. Not only did they all translate the text correctly, they all introduced the same changes into the translated text.
וְכָתְבוּ לוֹ אֱלֹהִים בָּרָא בְּרֵאשִׁית אֶעֱשֶׂה אָדָם בְּצֶלֶם וּבִדְמוּת
And they wrote for him: God created in the beginning [bereshit], reversing the order of the words in the first phrase in the Torah that could be misinterpreted as: “Bereshit created God” (Genesis 1:1). They did so to negate those who believe in the preexistence of the world and those who maintain that there are two powers in the world: One is Bereshit, who created the second, God. And they wrote: I shall make man in image and in likeness, rather than: “Let us make man in our image and in our likeness” (Genesis 1:26), as from there too one could mistakenly conclude that there are multiple powers and that God has human form.
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר אַף בַּסְּפָרִים לֹא הִתִּירוּ שֶׁיִּכָּתְבוּ אֶלָּא יְוָנִית אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְאָמַר רַבִּי יוֹחָנָן מַאי טַעְמָא דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אָמַר קְרָא יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאׇהֳלֵי שֵׁם דְּבָרָיו שֶׁל יֶפֶת יִהְיוּ בְּאׇהֳלֵי שֵׁם The mishna cites that Rabban Shimon ben Gamliel says: Even with regard to Torah scrolls, the Sages permitted them to be written only in Greek. Rabbi Abbahu said that Rabbi Yoḥanan said: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel. And Rabbi Yoḥanan said: What is the reason for the opinion of Rabban Shimon ben Gamliel? He based his opinion on an allusion in the Torah, as the verse states: “God shall enlarge Japheth, and He shall dwell in the tents of Shem” (Genesis 9:27), indicating that the words of Japheth shall be in the tents of Shem. The language of Javan, who is the forbear of the Greek nation and one of the descendants of Japheth, will also serve as a sacred language in the tents of Shem, where Torah is studied.
וַיְהִי֩ דְבַר־יְהֹוָ֨ה אֵלַ֜י בַּשָּׁנָ֤ה הַתְּשִׁיעִית֙ בַּחֹ֣דֶשׁ הָעֲשִׂירִ֔י בֶּעָשׂ֥וֹר לַחֹ֖דֶשׁ לֵאמֹֽר׃ In the ninth year, on the tenth day of the tenth month, the word of the LORD came to me:
בֶּן־אָדָ֗ם (כתוב) [כְּתׇב־]לְךָ֙ אֶת־שֵׁ֣ם הַיּ֔וֹם אֶת־עֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה סָמַ֤ךְ מֶֽלֶךְ־בָּבֶל֙ אֶל־יְר֣וּשָׁלַ֔͏ִם בְּעֶ֖צֶם הַיּ֥וֹם הַזֶּֽה׃ O mortal, record this date, this exact day; for this very day the king of Babylon has laid siege to Jerusalem.
אִי הָכִי תִּשְׁעָה בְּאָב נָמֵי אָמַר רַב פָּפָּא שָׁאנֵי תִּשְׁעָה בְּאָב הוֹאִיל וְהוּכְפְּלוּ בּוֹ צָרוֹת דְּאָמַר מָר בְּתִשְׁעָה בְּאָב חָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה וְנִלְכְּדָה בֵּיתָר וְנֶחֶרְשָׁה הָעִיר The Gemara asks: If so, the Ninth of Av should also be like the other fast days, that sometimes it is observed and sometimes not, depending upon the wishes of the community at the time. Why does the mishna state that messengers go out for the month of Av? Rav Pappa said: The Ninth of Av is different, since the calamities that occurred on that day were multiplied. As the Master said: On the Ninth of Av the Temple was destroyed, both the first one and the second one; on this day the city of Beitar was captured; and on this day the city of Jerusalem was plowed over by the enemies of the Jewish people, as a sign that it would never be rebuilt. Consequently, the fast of the Ninth of Av is obligatory, and not optional like the other fasts. Messengers are consequently sent out so that people will know when to fast.
באחד בניסן מתו בני אהרן בעשרה בו מתה מרים ונסתלק הבאר בכ"ו בו מת יהושע בן נון בעשרה באייר מת עלי הכהן ושני בניו ונשבה ארון ה' בכ"ח בו מת שמואל הנביא בכ"ג בסיון בטלו הביכורים מלעלו' לירושלים בימי ירבעם בן נבט בכ"ה בו נהרג רשב"ג ורבי ישמעאל ור"ח סגן הכהנים בכ"ז בו נשרף רבי חנניא בן תרדיון וספר תורה עמו בא' באב מת אהרן הכהן בי"ח בו כבה נר מערבי בימי אחז בי"ז באלול מתו מוציאי דבת הארץ. בה' בתשרי מתו עשרים איש מישראל ונחבש ר' עקיבא בז' בו נגזרה גזירה על אבותינו שימותו בחרב וברעב ובדבר מפני מעשה העגל בז' במרחשוון עיורו עיני צדקיהו ושחטו בניו לעיניו בכ"ח בכסליו שרף יהויקים המגילה שכתב ברוך מפי ירמיהו בשמונה בטבת נכתבה התורה יונית בימי תלמי המלך והיה חושך בעולם שלשה ימים בט' בו לא נודע איזה היא הצרה שאירע בו בה' בשבט מתו הזקנים שהיו בימי יהושע בכ"ג בו נתקבצו כל ישראל על שבט בנימין על ענין פלגש בגבעה בז' באדר מת משה רבינו ע"ה בט' בו נחלקו בית שמאי ובית הלל:
On the first on Nisan, the sons of Aaron died. On the tenth of it Miriam died and her well disappeared. On the twenty-sixth of it Joshua ben Nun died. On the twentieth of Iyyar, Eli the priest and two of his sons and the ark of God was captured. On the twenty sixth of it Samuel the prophet died. On the twenty-third of Sivan the offering of the first fruits in Jeruslem was cancelled during the days of Jereboam ben Nebat. On the twenty-fifth of it Rabban Shimon ben Gamliel and Rabbi Yishmael and Rabbi Hanina Deputy High Priest were killed. On the twenty-seventh of it Rabbi Hanina ben Teradion was burned to death and a Torah scroll with him. On the first of Av, Aaron the priest died. On the eighteenth of it, the eastern light was extinguished during the days of Ahaz. On the seventeenth of Elul those who slandered the land died. On the fifth of Tishri, twenty men of Israel were killed and Rabbi Akiba was imprisoned. On the seventh of it a decree was decreed against our ancestors that died by sword, hunger and plague because of the incident of the golden calf. On the seventh of Mar-Cheshvan, they blinded the eyes of Zedekiah and slaughtered his sons before his eyes. On the twenty-eighth of Kislev Jehoiakim burned the scroll that Baruch wrote dictated by Jeremiah. On the eighth of Tevet the Torah was written in Greek during the days of King Ptolemy and darkness was in the world for three days. On the ninth of it, it was not known who caused the trouble that happened on it. On the fifth of Shevat the elders who were in the days of Joshua died. On the twenty-third of it all of Israel gathered against the tribe of Benjamin on account of the concubine in Gibeah. On the seventh of Adar Moses, our Teacher, may peace be upon him, died. On the ninth of it Beit Hillel and Beit Shammai divided.
וַיְהִי֩ בִשְׁנַ֨ת הַתְּשִׁיעִ֜ית לְמׇלְכ֗וֹ בַּחֹ֣דֶשׁ הָעֲשִׂירִי֮ בֶּעָשׂ֣וֹר לַחֹ֒דֶשׁ֒ בָּ֠א נְבֻכַדְנֶאצַּ֨ר מֶלֶךְ־בָּבֶ֜ל ה֧וּא וְכׇל־חֵיל֛וֹ עַל־יְרוּשָׁלַ֖͏ִם וַיִּ֣חַן עָלֶ֑יהָ וַיִּבְנ֥וּ עָלֶ֛יהָ דָּיֵ֖ק סָבִֽיב׃ And in the ninth year of his reign, on the tenth day of the tenth month, Nebuchadnezzar moved against Jerusalem with his whole army. He besieged it; and they built towers against it all around.
וַתָּבֹ֥א הָעִ֖יר בַּמָּצ֑וֹר עַ֚ד עַשְׁתֵּ֣י עֶשְׂרֵ֣ה שָׁנָ֔ה לַמֶּ֖לֶךְ צִדְקִיָּֽהוּ׃ The city continued in a state of siege until the eleventh year of King Zedekiah.
בְּתִשְׁעָ֣ה לַחֹ֔דֶשׁ וַיֶּחֱזַ֥ק הָֽרָעָ֖ב בָּעִ֑יר וְלֹא־הָ֥יָה לֶ֖חֶם לְעַ֥ם הָאָֽרֶץ׃ By the ninth day [of the fourth month] the famine had become acute in the city; there was no food left for the common people.
דְּאָמַר רַב חָנָא בַּר בִּיזְנָא אָמַר רַבִּי שִׁמְעוֹן חֲסִידָא מַאי דִּכְתִיב כֹּה אָמַר ה׳ צְבָאוֹת צוֹם הָרְבִיעִי וְצוֹם הַחֲמִישִׁי וְצוֹם הַשְּׁבִיעִי וְצוֹם הָעֲשִׂירִי יִהְיֶה לְבֵית יְהוּדָה לְשָׂשׂוֹן וּלְשִׂמְחָה קָרֵי לְהוּ צוֹם וְקָרֵי לְהוּ שָׂשׂוֹן וְשִׂמְחָה בִּזְמַן שֶׁיֵּשׁ שָׁלוֹם יִהְיוּ לְשָׂשׂוֹן וּלְשִׂמְחָה אֵין שָׁלוֹם צוֹם As Rav Ḥana bar Bizna said that Rabbi Shimon Ḥasida said: What is the meaning of that which is written: “Thus said the Lord of hosts: The fast of the fourth month, and the fast of the fifth, and fast of the seventh, and the fast of the tenth, shall become times of joy and gladness, and cheerful seasons, to the house of Judah” (Zechariah 8:19). It calls them days of “fast” and it calls them “times of joy and gladness.” How so? When there is peace in the world, they will be times of joy and gladness, on which eulogies and fasting are forbidden; but when there is no peace, they are days of fasting. In a time when there is no peace, why are messengers not sent out also for the fourth and tenth months, so that people can know when to observe the fasts?
אָמַר רַב פָּפָּא הָכִי קָאָמַר בִּזְמַן שֶׁיֵּשׁ שָׁלוֹם יִהְיוּ לְשָׂשׂוֹן וּלְשִׂמְחָה יֵשׁ שְׁמָד צוֹם אֵין שְׁמָד וְאֵין שָׁלוֹם רָצוּ מִתְעַנִּין רָצוּ אֵין מִתְעַנִּין Rav Pappa said that this is what it is saying: When there is peace in the world and the Temple is standing, these days will be times of joy and gladness; when there is persecution and troubles for the Jewish people, they are days of fasting; and when there is no persecution but still no peace, neither particular troubles nor consolation for Israel, the halakha is as follows: If people wish, they fast, and if they wish, they do not fast. Since there is no absolute obligation to fast, messengers are not sent out for these months.
כֹּֽה־אָמַ֞ר
יְהֹוָ֣ה צְבָא֗וֹת צ֣וֹם הָרְבִיעִ֡י וְצ֣וֹם הַחֲמִישִׁי֩ וְצ֨וֹם הַשְּׁבִיעִ֜י
וְצ֣וֹם הָעֲשִׂירִ֗י יִהְיֶ֤ה לְבֵית־יְהוּדָה֙ לְשָׂשׂ֣וֹן וּלְשִׂמְחָ֔ה
וּֽלְמֹעֲדִ֖ים טוֹבִ֑ים וְהָאֱמֶ֥ת וְהַשָּׁל֖וֹם אֱהָֽבוּ׃ {פ}
Thus said the
LORD of Hosts: The fast of the fourth month, the fast of the fifth month, the
fast of the seventh month, and the fast of the tenth month shall become
occasions for joy and gladness, happy festivals for the House of Judah; but you
must love honesty and integrity.
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