We will enter the coming Shabbat on empty stomachs. It’s interesting to note that we generally don’t have fast days on Fridays. The reason for this is that we want to ensure we have the stamina and energy needed to properly prepare for Shabbat.
However, every good rule has an exception, and the exception in this case is the tenth of Tevet. On rare occasions, when it falls on a Friday, we fast on that Friday. And this is exactly what will happen this coming Friday.
So, why is this the case?
In the book of Ezekiel, chapter 24, we are given details of the events that transpired on the 10th of Tevet. The prophet uses the term “Etzem Hayom Hazeh,” meaning “in the midst of this day,” which is the very same phrase used in the Torah in Parshat Acharei Mot to describe Yom Kippur.
Therefore, just as we always fast on Yom Kippur on the 10th of Tishrei, regardless of which day of the week it falls on, so too, we observe a fast on the 10th of Tevet.
One might wonder: why is Asarah B’Tevet, of all the fast days, elevated to such a position? Why must it be kept on the specific day?
The 10th of Tevet marks the day when Nebuchadnezzar and the Babylonian army laid siege to Jerusalem during the time of the First Temple. What followed was the destruction of the First Temple, and a series of catastrophes began to unfold. The Second Temple was later built, but many tragedies continued, and eventually, the Second Temple was also destroyed, leading to our exile.
Asarah B’Tevet was the original cause—the first event that, had a domino effect, setting many other tragic events in motion.
Consider a river with polluted waters. The solution would not be to focus on cleaning the water downstream—that will only help temporarily. The real solution is to go upstream to address the root cause of the pollution.
Asarah B’Tevet calls upon us to reflect on the ways in which we, as a nation, sinned, leading to these catastrophic events.
And to this day, more than any other sin committed by our people, we recall Sinat Chinam—causeless hatred.
In my Drashot, Divrei Torah, and Shiurim, you may have noticed that I frequently speak about Jewish unity. This is the central message of Asarah B’Tevet. It is the root cause of many of the challenges we face as a Jewish nation to this very day.
We must never stop and never tire of emphasising the importance of unity among our people.
Indeed, by fasting this Friday, in such an uncharacteristic way, let us remember this root cause. Let’s direct our focus toward ensuring Jewish unity, not just for today, but well into the future.
I wish you a Tzom Kal and Shabbat Shalom.
Selected Halakhot of Asarah B’Tevet (The Tenth of Tevet) on Friday – 5785/2025.
From Halakha Hotline of the Five Towns. For complete list and sources, click here.
On Asarah B’Teves in the year 3336, the wicked Nevuchadnetzar, king of Babylonia, laid siege to Yerushalayim, which was the first of several steps that ultimately led to the destruction of the first Beit Hamikdash (Holy Temple). To commemorate that infamous day, the Nevi’im (Prophets) instituted the ta’anit tzibbur (communal fast day) of Asarah B’Tevet. This Friday, January 10, is Asarah B’Tevet. In this article, we will discuss some of the halakhot pertaining to the fast of Asarah B’Teves.
1) The fast begins at alot hashachar (halakhic daybreak) and ends at tzeit hakochavim (halakhic nightfall). Most calendars consider alot hashachar a fixed 72 minutes before sunrise, which is the common custom in this country. Exact times can be found on the internet for each location.
This year, since the fast falls on Friday, one may not break one’s fast until after one recites or hears kiddush. Note: if one finishes davening (praying) early on Friday night, one may still not break one’s fast (with kiddush) until after tzeis hakochavim.
2) Although the fast does not begin until alot hashachar, if one sleeps a sheinat keva (regular/substantial sleep)on the preceding night (Thursday night this year), the fast is considered to have begun unless one made a t’nai (stipulation) before going to sleep (see note) that one does not wish the fast to begin until morning.
3) Even if one made a t’nai, one may not begin to eat a bread meal or otherwise significant meal (see note) within one half-hour before alot hashachar.
4) All healthy men and women, as well as boys and girls over the age of bar- and bas-mitzvah, are obligated to fast. One may not eat or drink even minute amounts. Nevertheless, if one ate less than a k’zayis[or one drank less than m’lo lugmav (for definitions, check internet sources) one has not broken one’s fast and may thus still say Aneinu in Sh’moneh Esrei and receive an aliya. One who ate more than a k’zayis or drank more than m’lo lugmav is considered to have broken one’s fast, but may still not eat or drink during the rest of the fast unless not obligated to fast according to halakha.
5) Children under the age of bar- and bas-mitzvah should not fast – even for part of the day. However, once children are old enough to understand the concept of a ta’anit tzibbur, their parents should train them – due to the mitzvah of educating one's children – to not indulge in the eating of sweets and the like.
6) One who is ill as well as pregnant or nursing women who do not feel well, need not fast. A nursing woman who feels fine but is concerned that her milk supply will be affected negatively by her fasting should not fast. A postpartum woman who is not nursing need not fast during the first thirty days following childbirth If she had a cesarean section and still feels weak after thirty days have passed, she need not fast, since she is considered ill.
7) Those over bar- and bas-mitzvah who are not fasting due to health reasons may eat and drink regularly, but should not indulge in the eating of sweets and the like.
8) One who needs to take a pill during the fast should swallow it without water if possible If one must take the pill with food, one should consult with one’s Rav well in advance of the fast.
9) The special prohibitions of Yom Kippur (bathing, anointing oneself, and wearing shoes) do not apply to Asarah B’Tevet. Nevertheless, it is meritorious to not bathe (or shower) one’s body in hot water on Asarah B’Tevet unless it falls on Erev Shabbos – as it does this year, in which case one may certainly bathe regularly for one’s last bathing before Shabbos. Even when it does not fall on Friday, there is no reason whatsoever to refrain from washing one’s hands, face, and feet with hot water, or from bathing in lukewarm water.
10) One should not brush one’s teeth or rinse out one’s mouth on the fast. If one is inordinately particular and is very disturbed by the foul taste in one’s mouth upon awaking, one may brush or rinse out one’s mouth if one is careful to tilt down one’s head to ensure that one does not swallow any water.
11) In Sh’moneh Esrei of Minchah we insert the prayer of Aneinu in the b’rachah of Shema Koleinu. If one forgot to say Aneinu and already said the words Baruch Attah Hashem at the end of the b’rachah, one should not endeavor to correct oneself there. Rather, one should insert Aneinu at the end of Elokai-Netzor, before the Yih’yu L’ratzon that immediately precedes Oseh Shalom at the end of Sh’moneh Esrei .
12) One who is not fasting for whatever reason may not say Aneinu in Sh’moneh Esrei, even if one had been fasting earlier in the day If one is still fasting, one may say Aneinu in Sh’moneh Esrei, even if one intends to subsequently break one’s fast for whatever reason.
13) One who is not fasting for whatever reason may not receive an aliyah on the fast day – at Shacharit or at Minchah. However, if he is called to receive an aliyah during Shacharit and the fast is on Monday or a Thursday, he should take the aliyah; but if he is called to receive an aliyah during Minchah, or during Shacharit when the fast is on a different day of the week, he should decline the aliyah.
14) The rulings presented in the preceding paragraph apply also to one who is still fasting but intends – for whatever reason – to break his fast before it ends, with one leniency: If he is called to receive an aliyah and he is embarrassed to admit that he plans to break his fast, he need not decline the aliyah (even at Minchah, and even at Shacharit on days other than Monday and Thursday), since he is still fasting at that time.
May the Temple be rebuilt speedily in our days.