Asarah Be’Tevet – A Critical Day for the Future

This coming Friday marks the fast of Asarah Be’Tevet, established on the day when Nevuchadnetzar first laid siege to the holy city of Yerushalayim, a siege that ultimately led to the destruction of the Beit Hamikdash.

The Chatam Sofer, building on the opinion of the Abudraham, highlights a striking idea. According to the Abudraham, if Asarah Be’Tevet were to fall on Shabbat, we would fast even on Shabbat! The Chatam Sofer asks: Why was a fast established on the day of the siege itself, when nothing tangible had yet occurred? There were other sieges on Yerushalayim, such as during the time of Pharaoh Necho, yet no perpetual fast was decreed for those events. What makes this siege different?

The prophet Yechezkel reveals: “The King of Bavel (Nevuchadnetzar) laid siege to Yerushalayim ‘on this very day.’” On that same day, the heavenly court convened to deliberate the fate of Am Yisrael. The siege lasted about two and a half years because the judgment of Am Yisrael had not yet been sealed. It was ultimately decided for strict judgment, leading to the destruction of the Beit Hamikdash.

Our Sages teach, “Every generation in which the Bet Hamikdash is not rebuilt, it is considered as if that generation destroyed it” (Talmud Yerushalmi, Yoma 1:1). If we were worthy, the Bet Hamikdash would be rebuilt each year. Since it is not, it is as though it is destroyed anew. Each year, the destruction is renewed.

Thus, on Asarah Be’Tevet, the day when the judgment of destruction began above, the heavenly court reconvenes to decide whether the generation is worthy of rebuilding the Beit Hamikdash or, chas v'shalom, if it will again be slated for destruction..

The Chatam Sofer adds insight from Rav Shimshon of Ostropoli: On Shabbat, we generally do not fast for mourning, such as the passing of a parent. However, fasting for a bad dream is permitted because it alleviates anguish over future distress (Shulchan Aruch, Siman 288). Therefore, the fast of Tishah B'Av, which commemorates a past tragedy, does not override Shabbat. In contrast, the fast of Asarah Be’Tevet, focused on nullifying future distress, is considered a form of oneg (pleasure) and would override Shabbat if necessary.

According to the Chatam Sofer, on Asarah Be’Tevet, Hashem convenes with the heavenly court to judge whether the Beit Hamikdash will be rebuilt in the coming year or, Heaven forbid, not.

This also explains why the fast of Asarah Be’Tevet remains in place, even after the destruction of the Second Beit Hamikdash. The siege that led to its destruction began on the 22nd of Nisan. One might argue that fasting should be moved to that date, but the lasting significance of Asarah Be’Tevet lies in its status as a day of judgment for the fate of the Beit Hamikdash in that year. So, the fast on this day remains in place!

Asarah Be’Tevet is a time for introspection, and meaningful change. It is a time to seize the opportunity to influence our future positively, ensuring that this year, the decree may be for the rebuilding of the Beit Hamikdash!

(Based on insights by Rabbi Baruch Rosenblum Shlita, Neimot Yomeru Hanukkah Asarah Be’Tevet)

By Rabbi Leeor Dahan