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kZayis, kBeitzah, kTikkun:Fixing to eat, Eating to Fix
[email protected]
1. R. Avaraham Yitzhak ha-Kohen Kook, Shemonah Kevatzim;
2:65
Just as the lofty Tzadikim do not relate to the concepts of
neutral (= permitted) or frivolous activities, and their trait of
holiness is above all telos, it goes without saying that the(ir)
eating
is eating in order to be able to learn and to pray and be
involved with Mitzvos - things of this nature, [but] that is only a
novice level; rather the very eating, and so too their speech,
all their movements and emotions are holy and filled with light,
even more so when it comes to [involvement] with the wisdom of the
world, eso- and exoteric, pure and impure -
- to him they are all directed inward, personally, and anything
of that knowledge that he 2encompasses, is raised to great heights.
However, in reality, no person will be able to attain this trait,
and the Torah created eternal boundaries and restrictions for all,
however, that which relates to the realm of thought, there is no
ceiling, no boundary, and no evil spirit or Satan
there...
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2. R. Moshe Sofer, Resp. Hatam Sofer; 5:196 [errata]
...and one who is careful to avoid even a miniscule amount [of
Hametz] will be able to escape sin the entire year; The positive
commandment of eating the Shmura Matzah on the night of Pesach is
the only one of the [many] Mitzvot of eating that exist for us
nowadays from the entire Torah - - we have no Pesach, nor Kodshim,
Terumah, Maaser Sheini - - just this one Mitzvah from year to year
and we must ensure that it is done completely properly by us...
3. R. Nahman of Breslov, Likkutei MoHaRaN; Tinyana, no. 74
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After Purim, we read Parshat Parah, which is in preparation for
Pesach, because we read this Parsha in order to be reminded of the
necessary purification from the impurity of death, to be
pure in order to properly fulfill the Pesach [sacrifice]...
because Purim as well is for sure a pathway and lead-up to Pesach
his lips are as lilies,
dropping with flowing myrrh, his lips is an aspect of PeSach =
Peh (mouth, lips)/Sach (speaking, conversing)... therefore, this
amalgam of Purim and Pesach is hinted to in the verse: seven days
you shall eat Matzot as I have commanded you on the occasion of the
spring month,
for then you have left Egypt, and you shall not see my face
empty-handed... forming the acronym Purim, because Purim is the way
that leads to Pesach, so that we might be able to protect
ourselves from Hametz because at the outset, all beginnings
derive from Pesach, and so all the Mitzvot are a remembrance of the
Exodus...
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4. R. Mordechai Yosef Leiner of Izbica, Mei ha-Shiloah;
likkutim, vol. 1, pp. 278-279
R. Bunim of Przysucha zl said in the following language [that]
all the Humrot that Jewish people are strict in for Pesach are
[like] jewelry for holiness and this is the heart of the matter
that
we are strict on Pesach, because the neck/throat is the conduit
for eating, and while eating it is necessary to have as many
stringencies as possible to do, even though there really isnt
that much place for them, [but] Pesach represents the
clarification of all eating...
All enjoyment, all taking in and assimilation, is eating, or
rather: eating is
nothing other than assimilation. All spiritual pleasure can be
expressed
through eating. - Novalis, quoted in An Interview with Jacques
Derrida
on the Limits of Digestion, 2/15/91
5. b. Pesachim 85b with Commentary of Rashi
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Rav said: the rooftops and the attics were not sanctified. Is
this really true? For didnt Rav say in the name of Rebbi Hiyya: a
bit of Pesach, and then Hallel would raise the roof!?
.
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mahyedidut,ZemirotforShabbat
6. Deuteronomy 16:11, 16-17 ,,,...,,,,
,,.,,.,
And thou shalt rejoice before the LORD thy God, thou, and thy
son, and thy daughter, and thy man-servant, and thy maid-servant,
and the Levite that is within thy gates, and the stranger, and the
fatherless, and the widow, that are in the midst of thee, in the
place which the LORD thy God
shall choose to cause His name to dwell there Three times in a
year shall all thy males appear before the LORD thy God in the
place which He
shall choose; on the feast of unleavened bread, and on the feast
of weeks, and on the feast of tabernacles; and they shall not
appear before the LORD empty;
every man shall give as he is able, according to the blessing of
the LORD thy God which He hath given thee
7. R. Shimon Gershon Rosenberg (ShaGaR), Zman Shel Herut:
Derashot lHag ha-Pesach; p. 107
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From these verses, as Hazal have interpreted them, it is evident
that the Simcha of the holiday that is mentioned in the Torah is
[also] a Mitzvah. The Simcha isnt just the result that God promises
to the Jewish people who follow His path and fulfill His Mitzvot
(and thus God will
reward them with goodness of heart and happiness), but rather
[Simcha] is itself a description of the ideal, the value as such.
The Simcha is one of the foundational values of the TaNaKh:
Covenant, Blessing, Fertility, Faith (in the sense of loyalty),
Trust in God, and Benevolence; Simcha is the ideal manifested as a
Mitzvah which fashions the Torah way of life.
8. Maimonides, Hil. Yom Tov; 6:16-19 ,,
"...,",,:.,,,.,,
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,The men: eat meat and drink wine, as there is no Simcha unless
in meat and no Simcha unless in wine. And when he eats and drinks,
he must also give to the converted, orphaned, and widowed
[so it should not be] a Simcha of his belly rather than of
Mitzvah and even though eating and drinking on the Festivals is of
course a positive commandment, it should not be done all day
long...
GiuseppeArcimboldo,Vertumnus(1591)
9. R. Yisrael Baal Shem Tov (BeShT), Keter Shem Tov; 1:194 5
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This is what is meant by [and I will] afflict you and [I will]
cause you hunger, because the Manna
was very spiritual and the simpletons were not entirely
satisfied with it, and for this reason they complained: our souls
are tired of this, and so it is written I have given you Manna to
eat, which
is a very spiritual food, bread of the lords that the
Ministering Angels eat - rather, it became clothed in physicality
somewhat so that there can be some relation between it and Man, in
order
to teach us that even in the time when we make it into the Land
of Israel and eat actual bread, that we should prioritize the honor
of our souls over the honoring of our bodies, raising all from
physicality to spirituality, for not on bread alone does Man
subsist:
meaning, in the time when he alone is in physicality without any
spiritual uplift, in that moment especially he should become a Man
- the body (called Adam) and the soul (which is called
Ha-Adam, with the signifying Hei) should both subsist on every
utterance of the Mouth of God, because when you enunciate the name
of God with intention through the blessing you make
on [the food] - through this you elevate [the food] to spiritual
heights, and from this a person lives, that his soul is nourished
[as well] from the locked spirituality in food...
10. Rashi, b. Beitzah 16a
An extra/additional soul: expansiveness of heart for resting and
Simcha, in order to be open to the horizons/spirit and to eat and
drink in a manner that a persons soul does not tire of it. 4
11. Deuteronomy 27:7; 8:10, 12-14
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.,,And thou shalt sacrifice peace-offerings, and shalt eat
there; and thou shalt rejoice before the
LORD thy God.
.,,5
And thou shalt eat and be satisfied, and bless the LORD thy God
for the good land which He hath given thee
,.,,,,.,
lest when thou hast eaten and art satisfied, and hast built
goodly houses, and dwelt therein;
and when thy herds and thy flocks multiply, and thy silver and
thy gold is multiplied, and all that thou hast is multiplied;then
thy heart be lifted up, and thou forget the LORD thy God, who
brought
thee forth out of the land of Egypt, out of the house of
bondage; 6
12. b. Pesachim 109a
Our Rabbis taught: a man must ensure that the members of his
household are bSimcha during the festival, as it says you shall
rejoice in your festivals. With what do we achieve this? With wine.
R. Yehuda said: men, with that which is fitting for them. Women,
that which is fitting for them. Men -
fitting for them is wine, and R. Yehuda b. Beteira said: in the
time that the Temple is standing, there is no Simcha unless through
[eating] meat when the Temple is not
standing, there is no Simcha unless through [drinking] wine... I
can't get no satisfaction
'Cause I try and I try and I try and I try 5'.""',""
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- The Rolling Stones
13. Zman Shel Herut, p. 113-114
The goal of the eating, is not, therefore, an overcoming of
desire/appetite alone - a satisfaction of the needs that is
attendant with the hesitation to enjoy eating; like the Novardhiker
who drinks
his glass in one gulp, so as not to enjoy it at all. Rather, the
goal here [eating on Festivals/Pesach. JR] is the opposite! The
Torah commands us: enjoy! satisfy yourself! - - a
satisfaction that brings you to rejoice. So too with the Mitzvah
of eating the Korban Pesach and the Afikoman which is eaten as a
remembrance of the Pesach, the Mitzvah is that it should be
specifically eaten after already having been satisfied/on a full
stomach.
...the taste of the food [is actually] the holiness within it.
The satisfaction is a divine blessing, one that brings with it
Simcha. Accordingly, R. Nahum of Chernobyl expounded: Taste and see
that
God is good, which means to say that which you are tasting and
seeing as good - that is God, for He is the holy spark within that
item.
Therefore, the pleasure of food by a Jewish person is actually
pleasure in/of God, and it is expressed through the blessing that
he makes and you shall eat, be satisfied, and bless God and in the
Hallel and praise (through the mouth) of the Seder night. This is,
as we have explained, the relationship between eating through the
mouth and the Peh-Sach (speaking mouth), the eating
which brings with it the rectification of speech, as Chassidus
has taught us. 7
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