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1. After the second destruction of Jerusalem by Titus, the system
of fasts received such an impulse that it was necessary to draw up
a list of the days on which fasting was forbidden.
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At last they came into a position of co-ordination with the feasts,
and became a stated and very important element of the ordinary worship.
In the Priestly Code, the great fast in the tenth of the seventh
month is the holiest day of all the year. Nothing could illustrate
more clearly the contrast between the new cultus and the old; fixing
its regard at all points on sin and its atonement, it reaches its
culmination in a great atoning solemnity. It is as if the temper
of the exile had carried itself into the time of liberation also,
at least during the opening centuries; as if men had felt
themselves not as in an earlier age only momentarily and in
special circumstances, but unceasingly, under the leaden pressure
of sin and wrath. It is hardly necessary to add here expressly
that also in regard to the day of atonement as a day sacred
above all others the Priestly Code became authoritative for the
post-exilian period.
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