Fast of the Firstborn ( or taʿăniṯ bəḵorim) is a unique fast day in Judaism, which usually falls on the day before Passover (i.e., 14 Nisan, a month in the Hebrew calendar; Passover begins on 15 Nisan). In modern times, the fast is usually broken at a siyum celebration (typically made after Shaharit), which, according to the prevailing custom, creates an atmosphere of rejoicing that overrides the requirement to continue the fast. Unlike all other Jewish fast days, only firstborn children must fast on this day.
This fast commemorates the salvation of the Israelite firstborns during the Plague of the Firstborn (according to the Book of Exodus, the tenth of the ten plagues wrought upon Biblical Egypt before the Exodus), when, according to Exodus (12:29): "In the middle of the night יהוה struck down all the [male] first-born in the land of Egypt, from the first-born of Pharaoh who sat on the throne to the first-born of the captive who was in the dungeon, and all the first-born of the cattle. "
Origins The primary source quoted for this custom is Tractate Soferim 21:3, where it is stated that firstborns fast "in commemoration of the miracle that they were saved from the Plague of the Firstborn". Asher ben JehielAsher ben Jehiel, commentary to the Babylonian Talmud, Pesachim 10:19 and Aaron ben Jacob ha-KohenOrchot Chayyim, p. 76, §13 quotes the Jerusalem TalmudPesachim 10:1 (68a in Vilna edition) as an additional source for the fast, though the same passage can also be understood to mean that firstborns do not fast.Eliezer ben Joel HaLevi, 525
The Shulchan Aruch records the custom of fasting.Shulchan Aruch, Orach Chaim 470:1 However, Moses Isserles records that some people instead "redeem" the fast.Darchei Moshe, Orach Chaim 470 Later commentaries suggest that this redemption could be done by holding a siyum or by giving charity. Yosef Eliyahu Henkin suggested that since the custom is absent from the Babylonian Talmud, it is not universally binding but rather depends on current practice, allowing the current practice of replacing the fast with a siyum or charity (Henkin preferred charity).Gevurot Eliyahu, Orach Chaim 143
Meaning of the fast Fasts in Judaism can have a number of purposes, including atonement for sins; commemorative mourning, and commemorative gratitude (see Ta'anit).
The Fast of the Firstborn incorporates commemorative gratitude for salvation from the Plague of the Firstborn, as detailed above.
According to Rabbi Jacob Emden, the Fast of the Firstborn also 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 Esther reacted by instructing all Jews of Susa to undertake a three-day fast beginning the next day, the fourteenth of Nisan.Esther 4:16 according to Rashi on 4:17; according to Esther Rabbah 8:7, the fast began on the 13th but included the 14th. For this reason, even some non-firstborns maintain the custom of fasting on the fourteenth of Nisan.
According to Shlomo Zalman Auerbach,Halichot Shlomo 3:179–180 the Fast of the Firstborn also includes an aspect of mourning: firstborns fast to mourn the loss of their priestly statusSee which had initially been granted them on the fourteenth of Nisan. 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 kohenim and Levites.See Pesachim 58a
Yehuda Grünwald, the rabbi of Satu Mare and student of Avraham Shmuel Binyamin Sofer, suggests that the firstborn Israelites fasted in trepidation in advance of the Plague of the Firstborn; despite a divine guarantee of safety, they felt a need to fast in repentance to achieve greater divine protection. Grunwald thus posits that this was the precedent for the Fast of the Firstborn.Zichron Yehuda, vol. 1. §133
Qualifications for fasting There is disagreement among the early halakhic authorities (authoritative scholars of Jewish law) as to who qualifies as a firstborn for purposes of the Fast of the Firstborn. All authorities agree, however, to the conditions of halakhic adulthood (generally speaking, this is 12 years for a female and 13 years for a male) and sanity, preconditions for all positive mitzvot, to obligate one to fast. (Other rare conditions, such as deaf-muteness, also exempt one from positive mitzvot).
According to Joel Sirkis, Alexander Suslin, and arguably Yaakov ben Moshe Levi Moelin, both men and women are obligated to fast. This is based upon the midrash, which states that both men and women among the firstborn Egyptians perished in the plague.Pesikta de-Rav Kahana, 7; Exodus Rabbah, 18:3 Following a precedent common in Jewish commemorative rituals, the above authorities ruled that all those who were miraculously saved should participate in commemoration (see also Pesahim 108b). Since both men and women died from the plague, all firstborn Jewish men and women alive at that time are considered to have been miraculously saved. Moses Isserles and the Vilna Gaon rule that women are exempt from the fast. As the Book of Exodus (13:12–15) mentions the biblical commandment of Redemption of the Firstborn as commemorative of the salvation of Jewish firstborns in Egypt, and as this command only applies to firstborn males, Isserlies and the Vilna Gaon rule similarly that only males are obligated to fast. Traditional practice is that only males fast.
While a firstborn to both parents, or a firstborn to only the mother, must fast according to all authorities, there is a dispute among the early halakhic authorities regarding the status of a firstborn to only the father. The Shulchan Aruch codifies that a firstborn to only the father is obligated to fast,Orach Chaim 470:1 while most printings of the Arba'ah TurimTur, Orach Chaim 470:1 indicate that such a person would be exempt. Common practice follows the Shulchan Aruch.
Typically, if the oldest in the family died, the next oldest is not required to fast. However, if the oldest child had died within 30 days of birth, the next oldest is required to fast. Yechezkel Landau maintains that this only applies if the oldest child had been born prematurely or was not born viable.
Many authorities, including Isserlies, note the custom that the father of a firstborn should fast on his child's behalf until the child reaches halakhic adulthood. The Rema rules that if the father is a firstborn himself, the mother should fast on behalf of the child. The Mateh Moshe and Yaakov ben Moshe dispute this and rule in such a scenario that the mother need not fast. Avraham Gombiner ruled that it is appropriate to follow the lenient opinion if fasting causes the mother excessive discomfort or if she is pregnant or nursing, but he adds that a mother who begins following the former opinion must maintain that custom and fast in subsequent years.
Jacob ben Joseph Reischer ruled that the above-cited custom of the father fasting for the child goes into effect as soon as the child is born, except where the child is born after chatzot ha'laila (halakhic midnight, which generally corresponds to solar midnight) on the 14th of Nisan of that year. (Since the child had not yet been born by the equivalent time that the Plague of the Firstborn had occurred in Egypt, the father need not fast for his child until the following year) Nathaniel WeilPesachim 10:19:80 disagreed. He wrote that the custom only goes into effect from the time the child is 30 days old. This relates, again, to the command to redeem the firstborn, which does not go into effect until the child is 30 days old.
There is some discussion among the posqim (halakhic authorities) regarding whether a firstborn born through caesarean section is required to observe this fast, given that he is not obligated in the Redemption of the Firstborn. Jacob Reischer (470:2) suggests that such a firstborn may be required to fast, while Yaakov Chaim Sofer (470:3) rules that he need not fast. To circumvent this question, as well as a dispute regarding a firstborn proselyte, Yosef Shalom Elyashivcited in HaSeder Ha'aruch, vol. 3, p. 44 suggests that such firstborns participate in a seudat mitzvah.
Duration of the fast As with most Jewish fast days, the fast begins at dawn. The common practice is that it is subsequently broken in the morning at a seudat mitzvah (celebratory meal) following a siyum. If the fast is not broken at a seudat mitzvah, there is a dispute among halakhic authorities regarding the duration of the fast. Normally, all Jewish fasts continue until nightfall (most authorities rule that this is somewhere between 20 and 40 minutes after sunset, but varies by location and time of year). However, the presence of a fast immediately before a holiday presents a unique quandary. Normally, one may not enter a Shabbat (Saturday, the Jewish Sabbath) or Yom Tov (festival) in a state of fasting. The Talmud (Eruvin 41a) discusses what one should do when a formal fast day (other than Yom Kippur) falls directly before Shabbat or Yom Tov. The sages of the Talmud are divided over two options: Either one should break the fast shortly before sundown, or one should fast through nightfall, regardless. Since the Talmud arrives at no clear conclusion, disagreement arose among halakhic authorities. The Maharil rules that the fast continues until nightfall, while others rule that it should be broken before sundown.
Breaking the fast In modern times, however, this fast is rarely observed, as most firstborns opt to attend a siyum (festive meal celebrating the completion of a tractate of the Talmud) instead. This is considered a legitimate form of "breaking" the fast, and therefore the firstborn may eat during the rest of the day.Mishnah Berurah 470:10.
The Mishnah Berurah quotes three opinions regarding circumstances in which the fast may be broken. According to the first, a healthy individual must fast if he can sustain the fast without undue suffering and without any subsequent weakening that would affect his ability or inclination to heartily partake of his Passover Seder meal (and specifically the matzah). (If one is obligated to partake of a festive meal that day, such as if he is the father of an infant on the day of circumcision, this opinion requires him to undertake a reciprocal fast at the soonest opportunity.) According to the second custom (quoted by the Magen Avraham in the name of the Maharash Levi), the fast may be broken at any festive meal celebrating a circumcision or a redemption of the firstborn. According to the third custom, based upon the Maharshal,Yam Shel Sh'lomo, Bava Kamma 7:37 the fast may even be broken at a seudat mitzvah for a siyum celebrating the completion of study of a tractate of Talmud. The latter custom is commonly observed.
If a firstborn attending a siyum does not hear the completion of the tractate, or if he does not understand what he hears, or if he is in the shiva period of mourning and is thus forbidden from listening to the Torah material being taught, some authorities rule that subsequent eating would not qualify as a seudat mitzvah and he would therefore be forbidden to break his fast.Ben Ish Chai 1:96:25; Rabbi Shlomo Yosef Elyashiv, Siddur Pesach K'hilchaso, p. 168; Rabbi Ovadia Yosef, Chazon Ovadiah, p. 99 Other authorities allow a firstborn to break his fast under such circumstances.Minchas Yitzchak 9:45; Teshuvos V'hanhagos 1:300, 2:210 in the name of Rabbi Yaakov Yisrael Kanievsky The Minchas Yitzchak (ibid.) suggests that a firstborn in such a position should at least try to contribute to the siyum in some way, such as by sponsoring or helping to prepare the meal.