The Secret of Joy and Miracles: Why Do We Really Fast After the Holidays?
Lesson No. 8 | Sunday, Parashas Bechukosai, 14 Iyar 5755 (Continued from No. 7)
Why is it customary to observe the BeHaB fasts (Monday, Thursday, and Monday) after the holidays of Pesach and Sukkos? Contrary to the thought that joy leads to sin, Reb Noson of Breslov reveals a tremendous secret: we fast specifically because we did not rejoice enough in the miracles that Hashem performed for us. The more we increase our joy, the more we will subdue heresy and bring closer the building of the Beis HaMikdash (Holy Temple).
Mashiach Tzidkeinu (our righteous Mashiach) will be entirely composed of song and melody. And when he is entirely song and melody, he will be able to bring down the Beis HaMikdash with him from above, from the heavenly sanctuary of Zevul, down to this physical world.
We read in the Mishnah Berurah (Part 6) about the custom to observe the fasts of Monday, Thursday, and Monday after the holiday of Pesach and after the holiday of Sukkos. The question arises: Why do we fast? What did we do wrong? After all, Jews learn Torah day and night, wake up for Chatzos (the midnight prayer), and pray K'Vasikin (at sunrise) — so why was it decreed upon us to fast?
The Shulchan Aruch (Part 2, Laws of Pesach) brings down that some have the custom to observe a public fast and read the "Vayechal" Torah portion after the months of Nissan and Tishrei have passed. The Ba'er Heitev explains that there is a concern lest, out of feasting and joy, people came to commit a sin. This is similar to what we find with Iyov (Job), who would bring sacrifices after his children held a feast, out of concern that they might have sinned.
The Power of Yom Tov Joy
Regarding this, Reb Noson of Breslov asks: This explanation seems to contradict what we have learned! In Torah 24 of Likutey Moharan, it is explained that it is impossible to break the brazenness of the physical body except through joy, in the aspect of:
"The joy of Hashem is your strength."
On the contrary, through joy, one is saved from all sins. The Hebrew word "Simchah" (joy) shares the same letters as "Shemacho" (to completely wipe out) — through it, we wipe out Amalek and eradicate all the sins in the world. Furthermore, Reb Noson explains that the joy of Yom Tov (the festival) is a very great mitzvah, and its main component is song and melody. The more we sing and play music, the more we bring closer the building of the Beis HaMikdash. All the actions we do are good points, but what will practically build the Beis HaMikdash are the songs and melodies.
If so, how can one say that the joy of Yom Tov leads to sin, Heaven forbid? After all, it is a Torah commandment of "And you shall be only joyful." Would Hashem give us a mitzvah that would lead us to sin? The proof from Iyov is not valid here, because with Iyov, the feasts were mundane and optional, whereas the joy of Yom Tov is a great mitzvah from the Torah.
The Unceasing Dance
The Jewish people are holy, and when they rejoice on Simchas Torah, it is a tremendous holiness. A person can learn Torah for twenty-four hours, and dance for forty-eight hours. It is known about the previous Satmar Rebbe zt"l that he would dance for forty-eight hours straight without stopping. He wouldn't stop for anything — he would make Kiddush, taste something, and continue dancing with the Torah scroll without sleeping.
Whoever wanted to went home, ate, drank, and joined back in, but the Rebbe didn't hold anyone back; he simply kept dancing. After such immense and holy joy, than which there is none greater, do we need to fast?
Why Do We Really Fast?
Reb Noson explains that the truth is the exact opposite. We do not fast because the joy of Yom Tov brought us to sin; rather, we fast because we did not dance and rejoice enough! The concern is that perhaps we blemished the essence of the joy itself. Because if we had rejoiced on Yom Tov as we should have, we would not have stumbled into any sin, and all the heresy in the world would have been swallowed up and disappeared.
The essence of Yom Tov joy is rejoicing in Hashem and His holy Torah, over the miracles and wonders He has performed for us.
"You have chosen us from among all the nations, You have loved us and desired us."
It is completely impossible to express the magnitude of this joy, and no matter how much we dance — it is never enough.
The Struggle Against Those Who Mock Miracles
We, the Jewish people, live on miracles and need miracles. However, there are people, "scholars of nature," who mock miracles. They say, "Why do you talk all day about miracles? Who needs miracles? Work, make money, and live like a normal person." For them, everything is fine, and they feel they do not need salvations that transcend nature.
When we do not sufficiently show our joy in miracles and wonders, we give power to those who mock miracles. Therefore, Hashem created "this opposite that" (a balance of opposing spiritual forces) – there are always those who rejoice in miracles and those who mock them. We must overcome the mockers by increasing our joy.
As Rebbe Nachman of Breslov teaches in Likutey Moharan, when those who mock miracles are eliminated from the world, then the complete Geulah (Redemption) will come. As long as there are people who mock and supposedly manage "without miracles," this is a severe problem that delays the Geulah (Redemption). Our role is to increase our joy over miracles, and thereby bring closer the coming of Mashiach and the building of the Holy Temple.
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