פרשת תולדות
צדיק אוכל לשובע נפשו
In this week's Parashah, the Torah tells us about the Brachos that Yitzchok Avinu bestowed upon Yaakov, thereby blessing all future generations of Klal Yisroel.
The Torah tells us that Yitzchak had a preference for his elder son, Eisav, for he "hunted with his mouth". When Yitzchak felt he was nearing the end of his life, he called his son Eisav and asked him to go out and hunt an animal. He then instructed him ועשה לי מטעמים כאשר אהבתי והביאה לי ואכלה בעבור תברכך נפשי בטרם אמות and make for me tasty foods, as I like, and bring them to me and I will eat, in order that my soul will bless you before I die.
Upon overhearing Yitchak's request of Eisav, Rivkah instead instructed Yaakov to go to the flock and select two choice kids, which she would then prepare. Yaakov would then take it to Yitzchak and receive the blessings intended for Eisav.
Food for the Soul
The Be'er Mayim Chaim explains the meaning of Yitzchak's request for a dish "which he likes", saying that it refers to food that would appeal to him on a spiritual level, food that the neshama craves. Yitzchak asked Eisav to prepare the food with utmost kedushah and purity, with pure and intense kavanah, so the food should be holy. In this manner, when Yitzchak eats the food, he will subsequently be able to bestow upon Eisav an abundance of Heavenly blessings.
The Be'er Mayim Chaim explains this concept of "spiritual food", with a thought he heard from his rebbe, the Zlotchever Maggid. The Torah tells us to "love Hashem, to obey Him and to cling to Him", "so that you shall live, you and your descendants". The Maggid asked a question regarding how it could be that we are ordered to serve Hashem "so that we and our descendants should live" Are we meant to serve Hashem for our own benefit?
He answered that indeed we should not have any personal intentions when performing Mitzvos and serving Hashem. Rather, we should serve Him with pure intent, with love and fear. This correct approach will infuse the mitzvah with "life". This "life" in turn enables the said Mitzvah to engender great blessings upon the one who performes it, and unto the world in general. Contrarily, if the mitzvah is not performed with pure intentions, it lacks "life" and cannot engender positive effects.
The Maggid explained the above possukim, in this fashion. Love Hashem, to obey Him and to cling to Him, so that the manner of your Avodah will have the power to bring life to you and your descendants. The resultant blessings should definitely not be the purpose of your Avodas Hashem, rather it should be a result of an Avodas Hashem so infused with desire and love of Hashem, that it automatically engenders abundant life and blessings.
The Be'er Mayim Chaim concludes, that indeed this was the intention when Yitzchak asked Eisav to prepare him food "so that his soul could bless him". Yitzchok desired the food preparation to be carried out with an elevated level of kedushah, which would thereby create a pipeline for him to channel blessing through it.
This demonstrates the tremendous power inherent in our עבודת אכילה, the efforts involved in our consumption of food. When one undertakes all the steps involved in food preparation and consumption, with the correct mindset, that of a sacred task necessary to sustain us and give us energy to serve our Father with utmost strength and vitality, then the entire process becomes exceedingly holy. It brings immense pleasure to Hashem, just like the performance of a Mitzvah, and thus has tremendous power to enable life and blessings.
(באר מים חיים, תולדות, ד"ה ועשה לי מטעמים)
The permitted fruit
It is indeed a very high madreigah, an elevated level, to perform our עבודת אכילה in this manner. However, we are instructed to strive to uplift our every physical deed for the sake of Hashem. We must be cognizant of our Creator in whatever we do. In this manner we can also attempt to uplift the act of eating, thereby transforming it into a holy task. The Shulchan Aruch instructs us: "Even if one was thirsty or hungry, if he ate or drank for his pleasure, it is not praiseworthy. Rather he should intend to eat and drink for his sustenance, in order to be able to serve his Creator".
(שו"ע או"ח סימן רלא)
Hashem commanded Adam Harishon in Gan Eden "Of every tree of the garden, eat freely; but as for the tree of knowledge (between) good and bad, you must not eat of it; for as soon as you eat of it, you shall surely die." Meforshim question why Hashem specifically instructed Adam to consume the fruits from all the other trees. Was it not sufficient to simply prohibit him from eating the forbidden fruit of the עץ הדעת, and it would be self-understood that the rest of the fruits are permitted to him?
Transforming our Table into an Alter
The Shelah writes that this instruction of מכל עץ הגן אכל תאכל, of every fruit of the garden you may freely eat, highlights the truth about our food intake. While it is generally thought that abstaining from food is preferable, partaking of food may sometimes be equally praiseworthy. He explains that behind the avodos of both eating and fasting lies the exact same reasoning; they can both achieve the same goal of atonement and closeness to Hashem. He references different places in Chazal which demonstrate that both eating, and fasting, can be compared to a Korban on the Mizbeiach.
Chazal (ברכות יז.) tell us that fasting is similar to offering a korban, because it reduces one's blood and fat. Therefore, fasting for Hashem's sake is like making a sacrifice of one's own blood and fat to Hashem.
Elsewhere (חגיגה כז.), Chazal tell us that as long as the Beis Hamikdash was standing, the Mizbeach atoned for an individual, now that the Temple has been destroyed, an individual's table, that is, their feasting, atones for them. The table is compared to the Mizbeach, and the meal to a korban. Because eating can achieve the status of a korban, Chazal instituted halachic guidelines to remind us of this. For example, the mitzvah to put salt on the table, just like on the Mizbeach [-see Rema Oc"h, 167:5], or the reason we cover the knife while bentching [-Beis Yosef Oc"h, 180]).
(שער האותיות, אות הקו"ף - קדושת האכילה, אות קנא-קנג)
For the Right Purpose
Why and how can a person's table atone for his sins? According to the Arizal, when a person eats, he elevates the ניצוצות, the "sparks" of Kedushah that are concealed within the food. He achieves this by using the food for the praiseworthy goal of fuelling himself to be able to continue serving Hashem.
The Torah states that "man does not live on bread alone, but by [every] word that proceeds out of Hashem's mouth man lives" (Devarim 8:3). The Arizal elaborates on these phrases, illuminating their deeper significance. He says that since material food cannot nourish and maintain the spiritual soul within the body, it is impossible for the actual bread itself to be the source of life. In order to keep the Neshamah alive, the food has to contain some sort of spiritual energy.
"Word that proceeds out of the mouth of Hashem" refers to this holy energy, which comes from the words of the Asarah Ma'amaros that were spoken by Hashem during the creation of the world and continue to sustain its existence. These words and letters themselves keep up the world, as it says in Tehillim (119:89) "Forever, Hashem, Your word stands fast in the heavens", meaning that the words themselves make the heavens stand firm. Hashem's utterance of יהי רקיע is what keeps the sky safely standing. And the other holy words uttered by Hashem is what keeps all other ecosystems of the world going. And when we benefit from these physical gifts, such as food, and we do so to enable us to continue serving Hashem, we access these holy sparks inherent in the physical world. In this way these seemingly mundane physical tasks, such as eating, can actually serve as an atonement like the Mizbeach did.
These ניצוצות הקדושה that sustain the food originate from an extremely holy and lofty source and have descended extremely far into the materialistic world to provide life for lowly creatures. However, when a person eats the food in the correct manner, and with the right intentions, he raises this Divine energy hidden in the food to its original place, similar to offering a korban to Hashem.
The Baal Shem Tov adds that eating actually has a dual purpose. By consuming the food, we are enabled to continue serving Hashem properly. Secondly because we have eaten for a spiritual purpose, the sparks of kedushah within the food are elevated. He reveals that the only reason that Hashem has given tzaddikim an appetite for material food is, so they should elevate these nitzotzos by consuming them and bring them back to their right place.
With this idea, the Baal Shem Tov explains the passuk (Tehillim 107) "Hungry and thirsty, their souls enwrapped within them". This can be interpreted to mean that the purpose of hunger and thirst is for the "souls", the holy elements embedded within the food, to be released and elevated.
(בעל שם טוב עה"ת, פר' עקב)
The Cow that Says Shema
There is an interesting anecdote about the renowned Chassid, Reb Hillel Paritcher which illustrates this concept. Reb Hillel was a very poor man who lived in a small house with his wife. The couple had only one cow, which was the source of their livelihood. Every morning, Reb Hillel's wife would wake up early, before the sun had risen, to milk the cow. She would then sell the fresh milk to the neighboring residents, who eagerly awaited it. The milk was the only source of income that Reb Hillel and his wife had, and it was barely enough to survive on.
One day, while Reb Hillel was sitting with his fellow Chassidim discussing important topics in Avodas Hashem, their food supply had run out. There was nothing for the Chassidim to eat. One of the Chassidim took the initiative and ran to the shochet with Reb Hillel's cow. Within a short time, food was ready and served to those present. The Chassidim ate heartily and resumed their important discussion.
The next morning Reb Hillel's wife woke up as usual, but she was shocked to see that the cow was not there. "The cow was stolen!" she shouted anxiously. Reb Hillel calmed her down by saying, "Don't worry. The cow is in a very good place. It is just that until yesterday it used to say "mooo"; now it says shema yisrael...!"
With these words Reb Hillel reassured his wife that the cow had fulfilled its intended purpose, and was transformed from being a simple animal, to become part of the body of Ovdei Hashem, assisting them in serving their Creator. Because these chassidim had eaten for the holy purpose of continue to talk in learning, the cow which granted them this sustenance was elevated to a much higher place, that which was the ultimate intention of its creation.
Following the Rules
In order for the simple act of eating to reach the level of sacrificing a korban, several conditions must be met. First and foremost, the food must be kosher in terms of both, all the relevant halochos of kashrus as well as the money that was used to purchase it. Additionally, food must be consumed with the sole purpose of enabling the individual to learn Torah and perform mitzvos. In the words of the Shelah Hakodosh, eating in such a manner is equivalent to offering a korban on the mizbeach, because the food is essentially being offered to Hashem, and is therefore considered a "seudas mitzvah". This is what the command to Adam, "Of every tree of the garden, eat," alludes to, and this is how eating can actually become a great Mitzvah.
The Shelah continues by telling us when this way of Avodas Hashem in not sufficient. He says that if one has separated himself from Hashem through sinning thereby blemishing his neshamah, he has to make a sacrifice of himself. He has lowered himself to become almost like an animal, following his base animalistic instincts and not controlling his desires. As the verse in Tehillim states (49:13): "Man (that) abides not in honour (-meaning that he is not careful to honour his neshamah), he is like the beasts that perish". He therefore has to sacrifice his blood and fat through fasting, so that his teshuvah will be accepted, and he will again become elevated and achieve closeness to Hashem.
Ta'anis haRaavad- limiting desire
Seforim Hakdoshim caution us, however, that in our times we do not have the strength to practice excessive self-denial. Therefore, it is not recommended to accept upon ourselves extra fasts. Instead, we must seek to sanctify ourselves through other aspects of avodas ha'achilah.
Rabbeinu Yonah in his sefer Yesod Hateshuvah quotes the Raavad, who says that the most effective protection against sin is "holding back food". The Raavad explains that this does not mean that one should stop eating altogether, not even specific foods. Rather, when a person has a strong appetite for the food that is in front of him, he should restrain himself for Hashem's sake, and not give in to his craving completely. He should delay the instant need to satisfy his craving, and abstain for a little moment. Only after having waited for a short interval, should he then proceed to eat that which he craved. This will then serve as a reminder for our Ahavas Hashem to supersede all else and will prevent us from sinning. Our eating will then be done purposefully and carefully, and we will not stumble.
(ראב"ד בעלי הנפש - שער הקדושה)
The Ohr Hachaim Hakodosh explains how restraining our taavos, our powerful physical desires, increases our Ahavas Hashem. In Parshahs Veyikra the possuk says את־כספך לא־תתן לו בנשך ובמרבית לא־תתן אכלך (כה לז), You shall not give your money with interest, nor shall you give your food with increase. The Ohr Hachaim Hakodosh says that the word כספך also refers to the material things man yearns for in this world (כסופו). And the word נשך can also mean נשוך-bitten. He cautions us not to needlessly fulfil all these cravings, for one must channel his cravings for spiritual accomplishments. If one expends his energy to pursue his physical desires, his spiritual longings automatically become נשוך dimmed and diminished.
The Torah then continues by stating ובמרבית לא תתן אכלך. The Ohr Hachaim says that even in regard to permitted and necessary pleasures, such as food, one should not be מרבה, one should not be excessive. For there too, if one is focused on increasing his pleasures from food, he cannot devote himself to the desires of spiritual pursuits. Therefore, Shlomo Hamelech says in Mishlei צדיק אוכל לשובע נפשו (משלי יג כה), the righteous eats only to satiate his appetite. He does not constantly think of how to increase his gluttonous pleasures for by doing so one pivots away from a focus on Torah and Mitzvos.
The next possuk continues אני ה' אלקיכם אשר־הוצאתי אתכם מארץ מצרים לתת לכם את־ארץ כנען להיות לכם לאלקים. I am the Lord, your God, Who took you out of the land of Egypt, to give you the land of Canaan, to be a God to you. The Ohr Hachaim explains that this possuk continues to caution us not to constantly seek to pursue our physical desires. The Torah tells us that Hashem took us out of Mitzrayim, in order to give us Eretz Yisroel, which is crucial for our ability to fulfil our Avodas Hashem. He did not grant us the land for the sole purpose that we should enjoy her physical benefits. But rather for the spiritual purpose of להיות לכם לאלקים.
(אור החיים, ויקרא כה לז, ד"ה ואמר את כספך)
Reb Yechezkel Levinstein used to repeat from the Alter of Kelm, that even when one eats everything that is on his plate, pausing in the middle is also considered an act of breaking the Yetzer Hora. The talmidim of Reb Avigdor Miller relate that in he never ate one spoon after another. He used to put down the spoon, wait a little, and only then pick it up to eat another spoonful. He wanted to calm the taavas haachilah, not to be led by it like an animal who only wishes to fulfil his basest animalistic needs.
Food for Thought
Taking care not to over-indulge in fulfilling one's desires is crucial for the understanding of Torah. The Tana Devei Eliyahu (24) says that this goes so far, that even before davening for success in Torah one should seek Heavenly assistance in controlling their eating habits.
The Torah admonishes Klal Yisrael for letting themselves loose after enjoying the wealth and riches of Eretz Yisrael. וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַּ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ "Yeshurun has fattened and kicked, you grew fat and thick and corpulent, he forsook the God who made him and spurned the rock of his support." (Devarim 32:15)
The Seforno writes that the name "Yeshurun" refers to the Talmidei Chachamim who study the Torah in depth. The Torah says to them, "you have turned to material pleasures, which caused your intellect to coarsen and lose the ability to grasp the fine details of the truth." Indeed, mindlessly submitting to our constant physical cravings dumbs the mind and clogs the heart, preventing the refined words of Torah from entering.
The Chazon Ish, in a letter addressed to a yeshivah boy, speaks very sharply about this subject. He writes: "Be very very cautious not to eat for enjoyment. There are several levels of impurity of the body. There is a rishon le'tuma'h, an av hatuma'h and avi avos hatuma'h, one worse than the other. When one contaminates his soul through constantly fulfilling his desires and eating only for the sake of pleasure, all those levels combine. This thing is one of the lowest, and impedes Torah-learning." He continues by quoting the abovementioned Tana Devei Eliyahu which states that Torah cannot take root in a person one who fulfils his every physical desire.
(חזון איש - קובץ אגרות ח"א סי' כ)
Like Yitzchak, we too must seek to make our food into a spiritual exercise. We can uplift the simple human task of eating, through preparing it according to halachah, and through purposefully channelling our thoughts into the ultimate reason for eating. We must try to focus on eating for the sake of being able to serve Hashem from a place of strength and energy, and not just for the pleasure involved in the task. We can also try to eat in a purposeful way, including making a תענית הראב"ד by pausing between spoonfuls, or not eating every last bit of food in front of us, so that we can ponder the ultimate purpose of our existence instead of simply filling ourselves like hungry animals. In this manner we can merit that our table should be like a Mizbeach, and our eating should actually be a קרבן לה'. May we indeed merit the בית המקדש השלישי where we will again be able to be מקריב קרבנות in the ultimate way. אמן
גוט שבת