Chapter 3

The latter Mussar sages—those who lived after the Arizal—were divided in their opinions about one who repeated a sin many times.

Some contend that he must fast the number of fasts appropriate to that sin according to the number of transgressions.

For example, the number of fasts prescribed in the penances of the Arizal for wasteful emission of semen is eighty-four.

If someone commits this sin ten or twenty times, say, he must fast ten or twenty times eighty-four, and so on in all instances.

This is comparable to the chatat offering (Note by the Rebbe: “i.e., all the chatat offerings”) required for every instance of violation.

Others compare these fasts to the olah offering brought for neglect of a positive command.1

The violation of a number of positive commands is atoned for, and the individual finds favor in G‑d’s eyes by one olah, as the Talmud explains in Tractate Zevachim, ch. 1.2

The accepted decision in this dispute is to undertake three times the number of fasts prescribed for that particular sin, i.e., 252 fasts (three times eighty-four) for wasteful emission and similarly for other sins oft repeated.

This is based on a teaching in the Zohar, at the end of Parashat Noach3: “As soon as mortal man sins once against the Holy One, blessed be He, he makes an impression [Above; should he sin a second time, the impact of his sin is even greater];

the third time he commits the sin, the stain penetrates from one side through the other…”;

therefore, the number of fasts ought also be three.

However, all this4 applies to the strong and robust, whose physical health would not be harmed at all by repeated fasts, as in the generations of yore.

But whoever would be affected by many fasts and might thereby suffer illness or pain, G‑d forbid, as in contemporary generations,

is forbidden to undertake numerous fasts, even for sins punishable by excision or execution, and certainly not for [violation of] the positive and prohibitive commands that do not involve excision.

Instead, [the measure of fasting is] the personal estimate of what will not harm him at all.

For even in those early generations, in the times of the Tannaim and Amoraim, only the robust who could mortify themselves fasted so frequently.

But whoever cannot fast yet does so is called a “sinner” in Tractate Taanit, ch. 1.5

This applies even to one who fasts for specifically known sins, as Rashi explains there,

and it is written in Tractate Zevachim, ch. 1,6 that “there is no one of Israel who is not guilty of [transgressing] a positive commandment…,”

especially if he is a student of the Torah, in which case he is doubly punished,

for the weakness resulting from his fast prevents him from studying Torah properly.

What, then, is his remedy?

He should comply with the verse that says, “Redeem your sin with charity.”7

And, indeed, the codifiers of Torah law specified that one should donate the equivalent of eighteen [large Polish] coins called “gedolim Polish” for each day of repentance.

The wealthy should add to this amount for the redemption of each fast day according to his means,

as stated in Magen Avraham in the Laws of Fasts.8

Nevertheless, though it has just been stated that in contemporary generations, when excessive fasting causes illness and pain, the fasts of penance should be substituted by charity, every man of spirit who desires to be close to G‑d, to amend his nefesh9 (his soul), to restore it to G‑d with the finest and most preferred repentance, should be stringent with himself.

He should complete, at least once during his lifetime, the number of fasts for every grave sin incurring death at least, if only death by Divine agency.

For example, for wasteful emission, [he should undergo the series of] eighty-four fasts once in his life.

He may postpone the fasts until the short winter days and fast some ten days or less, for example, in one winter,

and complete the series of eighty-four in nine or more years, according to his stamina.

(10Besides, he may also eat a little [until] about three hours before sunrise, and this would still be considered a fast, if he so stipulated.)

For the completion of the abovementioned 252 fasts—three times eighty-four, this being the accepted arbitration in the above difference of opinion so that one undertakes three times the number of fasts prescribed for this specific sin, even if it was committed many times—he may fast another four times eighty-four only until past noon;

this, too, the Jerusalem Talmud11 considers a fast. In this context, moreover, two half-days are reckoned as one full day.

This approach applies to other, similar sins as well,

for each heart knows its own anguish and desires its vindication.

However, there still remain the fasts in excess of (for example) the 252, i.e., whatever number exceeds three times the prescribed number of fasts for any particular sin,

that one ought to fast in deference to the more stringent opinion insisting on the appropriate number of fasts for every violation committed, as noted above.

He may redeem them all by charity to the value of eighteen “gedolim Polish” for each fast day.

So, too, [charity may redeem] all other fasts that he should have undergone for sins not entailing death,

and even for neglecting a positive command, whether explicit in the Torah or Rabbinically ordained,

and for [neglect of the positive command of] “Torah study, which is equivalent to them all,”12

according to the number of fasts prescribed by the penances of the Arizal. (13Most of these are noted in Mishnat Chassidim, Tractate Teshuvah.)

All of these fasts, then, he may redeem as explained above, if he cannot mortify himself as explained above.

Though this might amount to a very considerable sum, he need not fear violating the injunction that “one should not extravagantly distribute more than one-fifth [of one’s property to charity],”14

for this kind of giving cannot be termed “extravagant distribution” since he does it to redeem himself from fasting and affliction.

This is no less necessary than healing his body or his other needs, in which one does not restrict one’s spending to a fifth of his means.

Since the number of fasts enumerated in the abovementioned penances of the Arizal is exceedingly great,

all who revere the word of G‑d are now accustomed to being unstintingly generous with charity, which is given in place of fasting,

for the prevalent lack of stamina prevents them from mortifying themselves to this extent.

(15A comment is made elsewhere on this subject on the words, “The kindnesses of G‑d, for they are not concluded.”16)