The Fast Day of Erev Shabbos Parshas Chukas ו׳ חקת

The fast Day of Erev Shabbos Parshas Chukas 
By Rabbi Yehuda Spitz
‘Zos Chukas HaTorah’ There is no mention in the Gemara of the week of Parshas Chukas being one of tragedy, nor is it mentioned by the Rambam, nor Tur, nor Shulchan Aruch! Not even in the Siman where tragedies and proper days to fast are mentioned, Orach Chaim 580! In fact, most are wholly unfamiliar with anything specifically attributed to this week. Yet, the Magen Avraham, citing the Sefer HaTanya, tells of a terrible, albeit fascinating, historical tragedy. on Erev Shabbos Parshas Chukas. On that day, in the year 1242, 20 wagonloads (other versions state 24) filled with Gemaros and Talmudic literature, were burned in Paris.



The Magen Avraham prefaces his terrible tale by quoting certain writings[2]
explaining that it is “worthwhile for every Jew to cry for the burning of the Torah”. He then proceeds to tell of a customary annual fast specifically for this purpose,  by agents of the Church and King Louis IX. The pretext was a public debate between an apostate monk and several of the most eminent rabbinical authorities in France; the official verdict against them a foregone conclusion[3]. The impact and importance of this loss was tremendous. Keep in mind that this occurred over 200 years before the printing press was invented, and each of these volumes was a priceless, handwritten manuscript. In fact, this was considered such an enormous loss for Klal Yisrael, that the famed Maharam M’Rottenburg[4], an eyewitness, composed an elegy for our loss, ‘Sha’ali Serufa Ba’Aish’, deemed so essential, that it is incorporated into the Kinos recited every Tisha B’Av (Kinah 41).

The great rabbis at the time, at a loss to understand the extent of the tragedy, inquired of Heaven by means of a dream (known as a she’elas chalom) to discover whether this terrible event had been so decreed by Hashem. The heavenly reply was a succinct three words ‘Da Gezeiras Oraysa’. This is the Aramaic translation (see Targum Onkelus) of the opening verses to Parshas Chukas, ‘Zos Chukas HaTorah’, ‘These are the decrees of the Torah’ (Bamidbar Ch. 19, verse 2). The Rabbanim understood from this cryptic reply that the burning of the Talmud was indeed Heavenly decreed. Moreover, they gleaned that it was due to the proximity of the Parsha that the tragedy transpired, and not the day of the month[5].

Therefore, and as opposed to every other fast on the Jewish calendar, instead of a specific day established as a fast day, this one, designated a Taanis for Yechidim (fast for individuals), was set annually on the Erev Shabbos preceding Parshas Chukas. For those fasting, Asarah B’Teves would not be the only Taanis that practically occurs on a Friday[6]!

Retribution for the Rambam?

Rav Hillel of Verona, a talmid of Rabbeinu Yonah, and another eyewitness to these events, wrote a famous letter[7] in which he considered the burning of the Talmud as a clear sign of Divine anger and retribution for the burning of the works of the Rambam, in the exact same place in Paris not even forty days prior!

After the Rambam’s passing (in 1204), many great scholars who did not agree with his philosophical observations in his ‘Moreh Nevuchim’ and ‘Sefer HaMada’ banned his sefarim, with a tremendous controversy erupting throughout the Torah world[8]. Eventually, a number of his detractors submitted copies of his work to the monks of the Dominican Order to determine whether the Rambam’s works contained heretical ideas. The Dominican Friars, naturally, summarily concluded that the Rambam’s writings were not only false, but blasphemous. In 1234, inMontpelier, France, they publicly collected and burned all copies they found of ‘Moreh Nevuchim’ and ‘Sefer HaMada’. Similarly, in 1242, afanatical mob burned many of the Rambam’s writings in Paris. Less than 40 days later, at the exact same site, the 24 wagonloads of the Talmud were burned, on Erev Shabbos Parshas Chukas[9].

According to Rav Hillel’s letter, the famed Rabbeinu Yonah, one of the Rambam’s primary opponents, took the Talmud burning as a Divine sign, and publicly and vociferously denounced his former position and opposition against the Rambam’s writings and instead emphatically concluded “Moshe Emes V’Toraso Emes, V’Kulanu Bada’in!” “Moshe and his Torah are true (here referring to the Rambam), while we all are liars”[10]. He planned on traveling to the Rambam’s grave (in Teverya) and begging forgiveness. Some say this tragic incident was the catalyst of Rabbeinu Yonah’s writing what came to be known as his Magnum Opus, ‘Shaarei Teshuva’.

Further Grounds for Fasting

After discussing the burning of the Talmud, the Magen Avraham offers another reason for fasting. On this very day, Erev Shabbos Chukas, two entire cities of Jews were brutally decimated, as part of the Gezeiras Ta”ch V’Ta”t, the Cossack massacres led by Bogdan Chmielnitsky ym”sh[11] in 1648 - 1649, as recorded by the Shach.

Although most know of the Shach as simply one of the preeminent halachic authorities, due to his extensive and authoritative commentary and rulings on the Shulchan Aruch, few know that he also wrote a sefer titled ‘Megillas Eifa’[12], detailing the horrific slaughter of tens of thousands (possibly hundreds of thousands!) of Jews (and hundreds of entire communities) during these terrifying years. Among his entries he mentions the two cities that were wiped out on this same day in the year 1648 (5408). Hence, the Magen Avraham avers, that it is proper to fast (Taanis Yachid) on Erev Shabbos Chukas, due to both of these tragedies happening on this same day in history.