There is a well-known custom to fast in the unfortunate event that a Torah falls to the floor. Although this fast is not mentioned in the Talmud,[1] it was likely influenced by the Talmudic ruling that one who sees a Torah being burned is required to tear kriah, as is done upon the death of a parent.[2] It is explained that the reason for the fast is that dropping a Torah, or even witnessing such a thing, is a sign from heaven that one must do teshuva.[3] The sight of a Torah being dropped is said to be reminiscent of Moshe Rabbeinu throwing the tablets of the Ten Commandments to the ground when he saw the Golden Calf.[4]

It has also been suggested that this fast derives from the ancient custom to fast during a drought. On such fast days, a Torah was taken to the public square where all those who had gathered would declare that their behavior (which was presumably responsible for the drought) had disgraced the Torah. Hence, we see that there is a basis for fasting as a result of the Torah being disgraced.[5]

There are different customs on how this fast is to be observed. According to one approach, the community and synagogue leaders, along with the primary gabbaim, should fast a three-day "behab" -- Monday, Thursday, and Monday, while everyone else who witnessed the event only fasts one day.[6] Indeed, everyone who witnessed a Torah fall is required to fast, not only the one who dropped it.[7] In most other communities, however, everyone only fasts one day.[8] There is also a view that only a half-day fast need be observed.[9]

There is a view that if a Torah falls on Yom Kippur, the Yom Kippur fast serves to “cover” the fast for the fallen Torah, as well.[10] Women do not fast for a Torah that has fallen even if they witnessed the event. The fast may not take place on Shabbat.^[11] Those who feel that they are too weak to fast may be exempt from doing so.[12] In addition to fasting, the congregation should convene a public meeting to discuss ways to ensure that such an event does not happen again and to make personal resolutions to strengthen their connection to Torah.[13] There is a widespread custom to have a sofer examine a Torah that fell.[14]

There is an opinion that those who were not involved in any way in a Torah having fallen are not required to fast even if they witnessed it. Common custom, however, is not in accordance with this view.[15] The fast is observed whether a Torah was dropped or fell due to human error or force majeure.[16] This is true even if the Torah was fully “dressed” and even if it was in a protective covering when it fell.[17] According to some authorities, all the members of a congregation are required to fast even if they were not present in the synagogue when the Torah fell.[18]

One who fell while holding a Torah need not fast if no part of the Torah touched the ground as a result of the fall.[19] Similarly, if the Torah fell onto a chair, bench, or table, there is no need to fast. According to most authorities, one should fast even if only part of a Torah fell to the ground, such as one of the atzei chaim, even if the rest of the Torah was still being held.[20] There is a view that one need not fast if a child caused a Torah to fall.[21] There is some discussion on what is required if a Torah falls onto the stairs leading up to the aron kodesh.[22] The fast is also observed if a non-kosher Torah falls to the ground,[23] though some disagree.[24]

There is an opinion that if a Torah falls out of the aron kodesh when it is opened, only the one who had placed it in the aron kodesh need fast, as it is assumed that it fell due to his negligence in not properly securing it.[25] One need only fast if one actually saw a Torah fall, one who enters a room and sees a Torah already lying on the ground is not required to fast.[26] There is no need to fast if a mezuza or other holy scroll is dropped.[27]

Although there is mention of fasting forty days (during daylight hours) for a Torah that dropped or fell, common custom is not like this view. The idea for this likely originated from the fact that the Torah was given over a forty-day period, and fasting for this length of time would be a meaningful way to rectify the disgrace that the Torah experienced. Additionally, such a fast might have been intended to parallel Rav Huna who fasted forty days to atone for his tefillin straps having twisted.[28]

Rav Chaim Halberstam was asked what should be done in a community where the gabbai was supposed to sleep in the synagogue on a certain Friday night in order to guard the Torah scrolls. The gabbai became frightened and, instead of sleeping in the synagogue, he went home. In the morning it was discovered that vandals had entered the synagogue and threw the Torahs on the floor. After an analysis of the custom of fasting when a Torah falls to the floor, Rav Halberstam cites a comment of the Ramban who writes that the verse “Cursed is the one who does not support this Torah,” refers to a gabbai who did not safely position the Torah in the Ark so that it would not fall. Therefore, as a result of the Torah falling, the gabbai finds himself subject to a “curse” and it is appropriate for him to fast in order to remove or neutralize the curse.[29]

Rav Yitzchak Zilberstein was once asked whether one who saved a Torah from the hands of a thief, or saved a Torah from a fire, and in doing so caused the Torah to fall to the ground, is required to fast. He responded that in both such cases, the individual is not obligated to fast and, in fact, saving a Torah from theft or fire is more important than ensuring that it is treated with its usual reverence.[30] He was also asked if one who drops a Torah while severely drunk (such as on Simchat Torah when drinking is commonplace) is obligated to fast. He ruled that he is not, as it can be presumed that he was not in full control of his faculties.[31]

Finally, there was once an unfortunate case where the members of a synagogue in Europe found their synagogue desecrated, with the Torah scrolls strewn on the floor. The police told the people that they must leave the Torahs on the floor until the investigators arrived to photograph the scene, take fingerprints, and the like. The people were unsure if they should comply with the police’s request. Rav Zilberstein ruled that they should indeed follow the instructions of the police and leave the Torah scrolls on the floor. In this case, leaving them on the floor was not a sign of disrespect, and furthermore, it could help the police catch people who are clearly anti-Semitic and likely to commit similar or worse crimes against Jews in the future.[32]

[1] Magen Avraham 44:5; Aruch Hashulchan, YD 282:8.

[2] Moed Katan 26a; YD 340:37.

[3] Divrei Chaim YD 59; Mahari Bruna 127.

[4] Torat Yekutiel 1:49; Moznayim L’mishpat 5.

[5] Divrei Chaim YD 59 based on Taanit 16a.

[6] Maharsham 3:331; Divrei Chaim 1:59; Beit Yitzchak, YD 2:165.

[7] Magen Avraham 44:5; Aruch Hashulchan, YD 282:8; Shulchan Aruch Harav, OC 44:2; Rav Pe’alim 4:28; Yabia Omer 2:28.Rivevot Ephraim 5:128.

[8] Shu”t Stam 55; Ohel Yehoshua 2:14.

[9] See Shiurei Bracha, YD 282:1; Beit Yitzchak, YD 2:165;Aruch Hashulchan, YD 282:8; Rivevot Ephraim 5:128; Moznaim L'mishpat 1:5.

[10] See Siach Yitzchak 297. See also Yavo Yedid, OC 53 for another case where a regularly scheduled fast day can serve to ‘cover’ the fast for the fallen Torah, as well.

[11] Beit Yitzchak, YD 2:165.

[12] Ginzei Chaim 60:31; Maharsham 2:264.

[13] See Naharot Eitan 2:76, 4:26 and Mishnat Yosef 10:151.

[14] Tzitz Eliezer 5:1.

[15] Kaf Hachaim, OC 40:8; Shraga Hameir 3:51; Chaim Sha’al 1:12. Rivevot V’yovlot 2:462.

[16] Afarkasta D'anya 3:194; Igrot Moshe, OC 3:3.

[17] Magen Avraham 44:5; Mishna Berura 40:3; Ashrei Ha’ish OC 1:26:3-5.

[18] Divrei Chaim 1:59; Shraga Hameir 3:51. Note the contradiction in Divrei Chaim 2:137.

[19] Har Tzvi 1:40.

[20] Imrei David 115; Ha’elef Lecha Shlomo OC 361. See Igrot Moshe, OC 3:3; Ashrei Ha’ish OC 1:26:4. Rav Chaim Pinchas Scheinberg ruled that no fast is needed though tzedaka should be given.

[21] Yad Yitzchak 2:197.

[22] Atzei Halevanon 71; Gevul Yehuda 10; Pri Hasadeh 2:72; Minchat Elazar 3:52.

[23] Chaim Sha'al 1:12; Maharash Engel 6:10:3; Meishiv K’halacha 2:265.

[24] Orayn Tlitai 91.

[25] Beit Hayotzer 14.

[26] Sdeh Ha’aretz, OC 31.

[27] Afarkasta D’anya, OC 24.

[28] Moed Katan 25a.

[29] Divrei Chaim YD 59.

[30] Meah Shearim 14.

[31] Meah Shearim 15.

[32] Meah Shearim 19.