יהושע אלט Yehoshua Alt

Treasure That Pleasure

Dining is a key way for people to unwind and rejuvenate. Let’s delve into the concept of eating.

Eating affords us a special opportunity to connect to Hashem as illustrated in va’yechezu es ha’Elokim vayochlu vayishtu, they saw Hashem when they ate and drank.[1] In this context R’ Simcha Bunim of Peshischa provides an alternative explanation of ein kiddush ela b’makom seudah, kiddush must be recited in the place where the meal is eaten.[2] He explains that engaging in the physical act of eating with the right intentions elevates the physical eating to a state of kedushah.

We should ask ourselves: What are we eating, how are we eating, how much are we eating and why are we eating? Interestingly, the word מאכל (food) serves as an acronym for these four questions: מה אתה אוכל (what are you eating), איך אתה אוכל (how are you eating), כמה אתה אוכל (how much are you eating) and למה אתה אוכל (why are you eating).

Let’s briefly elaborate on these questions:

1. What are we eating: We should analyze and see Hashem in the food. Let us contemplate some of what is involved in the food that we eat. Look at the ingredients of what we eat and realize each one is a story in itself. Who gave people the idea that combining these ingredients would create such delicious food? Reflect on the process of how the food is produced, the factories and the machinery involved.

Consider the people who toiled until it reached your plate on your table: Who worked the land so that it should be fitting to produce food? Who planted the crops and harvested them? Think about the factory workers and the people who loaded the food onto the truck. Don’t forget about the truck drivers who drove the food to the store and the store employees who put the food on the shelves. For imported food, think about the even larger network of people involved.

Let us not forget to give thought to the appetizing color of the food, its texture, shape, smell, taste[3] and so forth. Imagine appreciating each item of food this way![4]

There was a group of people dedicated to enhancing their sense of gratitude. The leader suggested they think about something they had or did for ten minutes. For R’ Leibel Benjaminson, these ten minutes turned into 35, as he described his morning coffee. He detailed the journey of coffee beans from Brazil. Someone planted the trees and took care of them until the beans reached maturity. Then the beans were picked from the trees followed by being roasted and ground, and then packed for shipping. He described the work involved in the shipping industry that allowed the coffee to reach the United States. This alone required hundreds of people. The coffee then arrived at the port in Haifa from where it was taken to the grocery store in Yerushalayim. He wrote about the gas range boiling the water and the convenience of a match over rubbing sticks. He wrote how the gas reached his home and what was necessary to build his stove. The water kettle whistled to let him know that the water boiled. The milk he added required many people from the time it left the cow until it reached his coffee cup. This didn’t even include the cup, the teaspoon, the table it was placed on and the chair he sat on.[5]

Here are some practices to help us become more present and sensitive to the moment, enhancing the enjoyment of the pleasures Hashem has bestowed upon us. These practices can be applied to eating, admiring a magnificent site, enjoying a vacation, attending a wedding and so on. Start by counting from 1 to 10, becoming more present with each number. While counting ask yourself these questions: Am I sitting or standing? Am I breathing heavily or calmly? Are my hands folded, in my pocket or touching anything? What is in my immediate surroundings? Then, focus on the external environment: Do I hear traffic, honking or people talking? Is there silence or noise in the room?

2. How we eat: What are your intentions when you eat? Is it to help you learn, daven and be healthy?[6] Do you eat with proper etiquette? Do you eat in accordance with halachah?[7]

After a fast, R’ Alexander Ziskind, the author of Yesod V’shoresh Ha’avodah, would eat small fish with bones. This practice was done so that he would eat patiently and conquer his desire for food.[8] This is an example of va’achaltem sham lifnei Hashem Elokeichem,[9] eating in Hashem’s presence!

3. How much do we eat: Do we overeat?[10] The Rambam writes that undereating is one of the three ways that a person avoids illness and increases his strength.[11] He writes further[12] that overeating is the main cause of illness.[13] We should eat in accordance with tzadik ochail l’sova nafsho,[14] a righteous man eats to satisfy his soul.

4. Why are we eating: We should eat to serve Hashem[15] and to enjoy[16] his world.[17] The pasuk states kol amah ne’enachim mevakshim lechem, her people are sighing, searching for bread.[18] R’ Yissachar Ber Zlotchov explains that while they want the bread, the bread doesn’t want them, since they are doing it to fulfill their own desires. Let us ask ourselves, “Do we eat to live or do we live to eat?”

The Brisker Rav meticulously prepared in advance the exact amount of food he needed for Shabbos. Once, after Shabbos, those around him noticed that he had a spare apple and banana. When asked, he explained that one should recite 100 brachos every day. Since on Shabbos there are fewer brachos in the Shemoneh Esrei, one should recite additional brachos to reach 100. The Brisker Rav explained that he had enough food items for the 100 brachos. That Shabbos, however, he received an unexpected aliyah. Since the aliyah covered two brachos, he did not need to eat these two food items to meet his goal of 100 brachos.

The gemara states kan kodem bracha kan l’achar bracha,[19] before one says a bracha on food it belongs to Hashem[20] whereas after the bracha it belongs to him. The Afikai Yehuda explains differently: Before a person says a bracha it is his, meaning it is lowly physicality. However, after he says a bracha it belongs to Hashem since it was just elevated.

The story is told of a chassid who asked the Stoliner Rebbe, R’ Aharon Karliner, about the difference between their approaches to reciting a bracha. The Stoliner Rebbe replied, “You recite a bracha in order to eat whereas I eat in order to recite a bracha!”

R’ Avraham Yeshaya Shteinman, R’ Chaim Kanievsky’s grandson, recalled that as a child, they once served compote for dessert which he didn’t eat.  When R’ Chaim asked him why he didn’t eat it, he said that he disliked it. R’ Chaim’s response: “What will be with the 100 brachos you need to recite daily?” That was R’ Chaim’s approach to food in general. Whether you liked the taste or not was irrelevant; eating was a means to recite a bracha.

May we all merit to practice these principles and fulfill zeh ha’shulchan asher lifnei Hashem, this is the table that is before Hashem.[21]

Comedy Cure

Comedy offers a wonderful release for many, providing joy and laughter. Let’s explore some extraordinary aspects of comedy.

R’ Yonah comments on lev someach yeitiv gei’hah, a glad heart is as beneficial as a cure,[1] that happiness can heal a person from illness. In this way we can grasp tageilnah atzamos dikisa,[2] as dikisa can mean tahor, pure, as in ayal kamtza dachan,[3] the ayal species of grasshopper is tahor (i.e., kosher). It can therefore be understood that happiness can purify one’s bones from sickness. In the words of the Vilna Gaon:[4] When one is constantly b’simcha, he can get rid of an illness. This is shown in ki v’simcha seitzeiu,[5] with simcha, the illness goes away.

The Rambam[6] writes that the most beneficial of all types of exercise is physical stimulation to the point that the soul becomes influenced and rejoices, such as ball games. This is because the emotion of happiness will often be sufficient to heal the body just by its very presence. He concluded, “Rejoicing and happiness alone will make many people’s illnesses milder. For others, both the illness and the emotional upset that led to it disappear.”

We see this today with laughter therapy.[7] In 1964 a man named Norman Cousins[8] was diagnosed with ankylosing spondylitis, a rare disease of the connective tissues, which left him in almost constant pain. Although he was told that he had only a few months to live, he disagreed. He believed that if stress had contributed to his illness, then positive emotions should help him feel better. With the consent of his doctors, he checked himself out of the hospital and into a hotel across the street and began taking extremely high doses of vitamin C[9] and watched a continuous stream of humorous films and the like. His condition steadily improved and he slowly regained the use of his limbs! Within six months he was back on his feet and within two years he was able to return to his full-time job. On November 30, 1990, he passed away, having survived years longer than his doctors predicted: 10 years after his first heart attack, 16 years after his collagen illness, and 26 years after his doctors first diagnosed his heart disease.

Dr. Lee Berk of the Loma Linda University of Medicine showed a comedy film to his lab staff and took blood samples while they laughed. When he placed the samples under a microscope, he found that their blood contained an increased number of natural killer cells. The positive effect continued until the next day, with the good cells remaining high 12 hours later.

In another experiment, Dr. Lee Berk asked heart patients on the same medical regimen to break up into two groups. He instructed one group to watch a half-hour comedy every day for a year. The result was that those who laughed needed fewer medications than the group who didn’t watch comedy. Furthermore, only 8% of the watchers suffered a second heart attack compared to 42% in the second group. Today, many hospitals have laughter clubs, especially for cancer patients.[10]

Laughter promotes relaxation and reduces stress. It speeds up metabolism, balances blood pressure, raises energy levels, promotes circulation, increases the oxygen level in the bloodstream and triggers the release of endorphins which relieves pain and elevates one’s mood.[11] It also increases the number of immune cells and infection-fighting antibodies, thereby improving one’s resistance to disease. Additionally, it diminishes anxiety and stress hormones. Laughter loosens up the body, relieving physical tension and leaving muscles relaxed for up to 45 minutes. It strengthens relationships and improves teamwork. Truly, “Laughter is the best medicine.”

Laughter is a wondrous therapy because it costs nothing, has no side effects and is accessible to everyone, even those confined to a bed or wheelchair.[12]

The Greatest Generation

The Chofetz Chaim[1] is bothered how Moshiach can come in such a time as ours when he didn’t come in previous generations where the gedolim were greater.

1. He writes that we shouldn’t wonder how we can merit that which even our predecessors could not merit. The truth is that even though we are much smaller spiritually than our ancestors, Hashem combines and consolidates our merits with those of the generations that preceded us.

This is likened to a scenario where a dwarf is carried on the shoulders of a giant. The giant, while towering and nearly reaching the ceiling, falls just short, as it Is just beyond his reach. However, when the dwarf is placed on the giant’s shoulders, suddenly, reaching the ceiling becomes achievable.

2. The following is another approach to this question. Although we recognize how impure and immoral the world is today, we cannot forget that this also showcases our greatness. This is because despite all the hardships and negative influences, we still serve Hashem.

The Ohr Lashamayim[2] (1767–1831) quotes from the sefer Bris Menucha regarding the statement im rishonim bnei malachim anu bnei anashim…, if the scholars of previous generations were sons of angels, then we are sons of men, if they were sons of men, we are like donkeys…[3] While this standard held true in their day, today, when there is so much darkness and yet we strengthen ourselves to serve Hashem according to our ability, we are considered greater than tzadikim from earlier generations!

Similarly, the Arizal (1534–1572) conveyed to R’ Chaim Vital that nowadays, in the darkness of exile, even a single heartfelt cry or a groan that comes from the depth of one’s heart holds a significance comparable to many fasts observed in earlier generations. The Yismach Yisrael[4] points out that this was in the time of the Arizal. Imagine what a sigh or groan from us today is considered, as the exile and troubles of today are much worse.[5]

Perhaps our lowly generation possesses the power to usher in Moshiach as we face insurmountable challenges and are incessantly bombarded with tests and temptations of an extreme nature.[6] By continuing to serve Hashem despite all the difficulties we face, we are truly exceptional. And we merit Moshiach more than any preceding generation. In a sense we are not mere dwarves standing on the shoulders of giants; rather we can be likened to the tallest of giants standing on the shoulders of the giants who came before us.

Davening at Gravesites

(See dedication opportunities for the new book below.)

The gemara[1] relates that Reish Lakish would mark the boundaries of where the Rabbis were buried. The simple meaning, Rashi explains,[2] is so that Kohanim would not inadvertently walk over them, thereby contracting tumah. In this way the righteous wouldn’t be a cause of harm to others. This seems abstruse since for Kohanim any grave would be a problem, not just that of tzadikim. Consequently, R’ Yaakov Emden[3] explains that Reish Lakish identified those graves so that people who wanted to daven by the graves of tzadikim would know where to find them.[4]

We find this idea in connection with Kalev. To be saved from being persuaded by the atzas meraglim, designs of the meraglim, Kalev davened over the kivrei avos, graves of the patriarchs.[5] Indeed, the Baal Haturim points out that the end letters of the words said in connection with the meraglim, Chamas va’yaalu ba’negev va’yavo,[6] they ascended in the south and he arrived at Chevron, spell avos.[7]

The gemara[8] says that one reason for going to a cemetery[9] is so that the deceased who are buried there should beg for mercy on our behalf. This cannot mean that we are allowed to daven to the dead to ask them to help us as that is forbidden because of lo yihyeh lecha, you shall not recognize the gods of others in My presence[10] and maybe also because of v’doreish el ha’meisim, one who consults the dead.[11]

So what does it mean? Some[12] hold it means that it is permitted to speak directly to the deceased, requesting them to daven to Hashem on our behalf. This practice draws a parallel to the tefillos we find that are directed towards malachim, who are merely Hashem’s messengers and lack independent agency. Consequently, it is permitted to address the dead directly and ask them to intervene on our behalf.

Conversely, others[13] disagree and say that addressing a deceased person is a violation of v’doreish el ha’meisim. “Asking the dead to pray for mercy on our behalf” means davening directly to Hashem beseeching Him to extend His mercy in the merit of the deceased. Visiting the graves serves as a reminder to Hashem of the merits of the tzadikim who are buried there.

The majority of the classical authorities, including the Be’er Heitev, Chayei Adam, Mateh Efraim and Kitzur Shulchan Aruch, rule in accordance with the second view. The Mishna Brura[14] explicates that we visit graves because a cemetery housing the remains of tzadikim is a place where tefillos are more readily answered. However, a person shouldn’t put his trust in the deceased. Instead, he should just ask Hashem to have mercy on him in the merit of the tzadikim who are interred there.

Other poskim maintain that to talk to the deceased [or to malachim] to intercede on our behalf is permissible. The Minchas Elazar[15] proves from a host of sources throughout the gemara and Zohar that not only is this permitted but it is a mitzvah to do so. In line with the more lenient perspectives, the extent of permissible action is limited to asking them to act as our emissaries before Hashem, so that Hashem will look favorably and mercifully upon us.