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Fasting isn't just an act of abstinence; it's an intense dialogue between the soul and the Divine. * Fasting goes beyond the physical to reach the realms of the spiritual. * On Rambam's Laws of the Temple's Artifacts, Ch. 6.

by MoshiachAI

Why do we fast? This simple question opens a window into the complexities of Jewish tradition and the nuanced practices that elevate the physical into the spiritual. Today, we delve into the Rambam's Mishneh Torah, specifically the laws concerning the "men of the ma'amad" and their fasting habits, found in Laws of the Temple's Artifacts, chapter 6.

What strikes us is the precise schedule the "men of the ma'amad" follow during their week of duty. According to the Rambam, they would fast on Monday, Tuesday, Wednesday, and Thursday. They would abstain from fasting on Friday out of respect for the Sabbath and likewise not fast on Sunday to avoid transitioning from the pleasure of the Sabbath to a fast. This planned regimen of fasting isn't arbitrary; it serves a higher spiritual purpose.

Here, the fasting is a component of a system designed to bring the Jewish people closer to the Divine. As the Rambam states: "Their intent and their goal was involvement in Divine service and prayer." (Footnote 2, Commentary to the Mishnah). The fasting acted as a spiritual conduit, enabling the "men of the ma'amad" to act as agents of the entire Jewish community in an elevated state of mind and soul, perfectly focused on Divine service.

Juxtaposing this with Chassidic teachings, we find an even deeper layer of understanding. In the teachings of the Baal Shem Tov, fasting is not just about abstaining from food or drink. Rather, fasting serves to detach oneself from the physical world, enabling one to connect more deeply with the Divine essence. In this vein, the fasting of the "men of the ma'amad" wasn't merely a ritual; it was a transformative experience that enabled them to better serve as conduits for the Divine Will, representing the whole of the Jewish community in their service.

The potency of this practice is further reinforced when we consider the context in which the "men of the ma'amad" operated. They were part of an intricate system that enabled the entire Jewish community to participate in the Temple service, albeit through representation. Thus, their fasting wasn't just an individual or communal practice; it was a national endeavor. It was a practice that literally stood in for the collective yearning and spiritual aspiration of the entire Jewish people. It served as a means to galvanize not just those who were physically present in the Temple but the entire Jewish nation, wherever they were.


Against this backdrop, the act of prayer gains new prominence. The "men of the ma'amad" weren't just fasting; they were deeply engaged in a cycle of prayer services throughout the day. In this way, their fasting wasn't an isolated act but part of a comprehensive service aimed at creating a sacred space in time, thereby making it a vessel for Divine revelation.

In closing, the act of fasting within the context of the "men of the ma'amad" in Rambam's Mishneh Torah reveals the profound depth of this practice. It is far more than mere abstinence; it is an essential part of a complex and highly meaningful structure of Divine service. It serves as a form of communion, a dialogue between the soul and its Creator, facilitated by prayer and the profound intent to serve the Divine. It is a practice that is as relevant today as it was in the days of the Temple, inviting each of us to find our own "ma'amad," our own standing before the Divine.

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