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Why does the Torah (תורה) institute fasting as a response to tragedy when Judaism doesn't value asceticism? The shiur builds on a Gemara (גמרא) in Berachos 6b and explores two approaches: Rashi (רש"י) understands fasting as experiential training to empathize with the hungry, while the Rambam (רמב"ם) views charitable giving "k'fi kocho" (within one's means but affecting lifestyle) as an essential component of repentance itself, both ultimately aimed at connecting Jews to one another.
Rabbi Zweig begins by noting that Asara B'Teves is unique among fast days in that it is never postponed, even when it falls on Friday. He poses a fundamental question: given that Judaism generally opposes asceticism and values physicality in moderation, why institute fasting as the primary observance for commemorating tragedy? The rabbis could have designated a day of prayer, contemplation, or community discussion instead. What purpose does physical deprivation serve? The shiur analyzes a key statement from Tractate Berachos 6b: "Agra d'ta'anis tzedakah" - the essential reward or benefit of a fast day is charity. Rabbi Zweig presents Rashi (רש"י)'s interpretation, which appears to deviate from the literal meaning of the Gemara (גמרא). While the simple reading suggests giving charity on the fast day itself, Rashi explains that the charity referred to is what one gives after the fast day. This seemingly strange reading reveals a profound insight into the purpose of fasting.
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Berachos 6b
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Why does the Torah separate Avrohom's eulogy for Sarah from his crying for her? The shiur shows that Sarah required a public eulogy focused on the communal loss of a leader, not Avrohom's private grief. This teaches that we must view Jewish tragedies through a national lens first, seeing attacks on Am Yisrael as collective losses that dwarf personal concerns.
