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Why does Asara B'Teves override even Shabbos (שבת) when Tisha B'Av does not? The shiur reveals two types of teshuvah: behavioral change after sin (Hilchos Teshuvah) versus fundamental self-redefinition after punishment (Hilchos Ta'anis). Suffering strips away the superficial and forces us to redefine who we are at our core—not just what we do.
Rabbi Zweig opens by noting the unique stringency of Asara B'Teves: according to the Avudraham, it is the only fast that would override Shabbos (שבת) (were it to fall on Shabbos) because the Torah (תורה) uses the phrase "be'etzem hayom hazeh" — "on this very day." Though our fixed calendar prevents this situation, the halachic principle remains: Asara B'Teves has a severity that even Tisha B'Av lacks in this respect. Additionally, all the laws of mourning are learned from what Yechezkel was commanded not to do on Asara B'Teves, when his wife died. What is the unique significance of this fast day? The Rambam (רמב"ם) in Hilchos Ta'anis explains that the four fast days (Asara B'Teves, Shiva Asar B'Tammuz, Tisha B'Av, Tzom Gedaliah) exist to awaken our hearts to teshuvah by remembering the tragedies that befell us and our ancestors. Yet the Rambam places these laws in Hilchos Zemanim (laws of times/holidays) rather than in Hilchos Teshuvah (laws of repentance). Why? If the mitzvah (מצוה) is teshuvah, these laws should be in Hilchos Teshuvah. Furthermore, teshuvah itself does not require fasting—the Rambam's laws of repentance make no mention of fasting as a requirement. The Gemara (גמרא) itself says regarding Nineveh, "God saw their teshuvah," not their fasting. So why do these days mandate fasting? What is the connection between fasting and repentance?
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Asara B'Teves; Rambam Hilchos Ta'anis; Berachos (three gifts through suffering)
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