The Weekly Dvar Torah
Volume I Issue #14
The Blessing of Blessings
Parshas Eikev
Adapted from the wisdom of Rav Meir Simcha HaCohen of Dvinsk from the Meshech Chochmoh and Rav Tzadok HaCohen from Pri Tzadik and other works.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This issue is dedicated to my dear friends Mr. Mrs. Henry Manoucheri of Los Angeles in gratitude for their gracious chessed.
In this week's portion (Devarim 8:10) we learn of the Torah commandment to bless Hashem after we eat a meal – birkas hamazon. "[After] you have eaten and become satisfied bless Hashem your G-d on the good land that He gave you." Unfortunately this mitzvah is often neglected and even when we do fulfill it, it is often recited in a less than meaningful way. Rav Meir Simcha of Dvinsk opens our eyes to a new dimension of this fundamental mitzvah. The Talmud in tractate Brachos 48b attempts to prove that in addition to the grace after the meal we should also be obligated by Torah law to make a blessing before partaking of the meal. The sages apply a familiar form of logic to prove this position. It is called a kal v'chomer – a fortiori , i.e. it is logical to infer that if we have two situations, case A and case B, and we see that the Torah requires the application of a law in case A then in the event that case B is a more compelling situation, certainly the same law should also apply. In our discussion, the Talmud applies this method to the law of blessing Hashem for our food. Here is the argument: Since we know from the above mentioned verse that the Torah requires a blessing after our hunger has been satisfied it follows all the more so that we should bless Hashem before we eat, while our burning urge for food is at its peak and we are about to obtain something from Hashem's creation in order to satisfy our acute need of food and sustenance. Simply put; the greater the need the more compelling it is to bless Hashem. Common decency would certainly dictate to ask permission before taking something, even more so than giving thanks for it after the fact. However this position is rejected by an earlier discussion on page 21a. The halachic conclusion of the Talmud is that the Torah law requires only a blessing after eating whereas the blessing before eating is only of rabbinic origin.
Rav Meir Simcha explains why ultimately the Talmud does not accept this apparently logical argument. It all depends on the reason for requiring the blessing in the first place. If the purpose of the blessing is to acknowledge Hashem as the provider of our physical needs, then there is even a more compelling reason to bless Hashem before we eat since we are in a state of great need and if not for Hashem providing the food that sits in the plate in front of us we would continue to feel the distress of hunger. Before we award ourselves as recipients of His great kindness we should acknowledge it with a blessing. Rav Meir Simcha explains that if acknowledgment and gratitude were the only reason for the mitzvah of grace after the meal then it would indeed be logical to deduce from it an additional Torah binding requirement to make a blessing before we eat. But there is a more fundamental reason for the mitzvah of grace after the meal. After enjoying the physical pleasures of eating one is likely to forget Hashem and even come to rebel against His kindness. This we can see from the verses that follow the mitzvah of grace after the meal. In chapter 8 verses 11-20 Moshe warns of the character flaws that can develop as a result of indulgence in the pleasure of eating. "Be cautious that you do not forget Hashem your G-d and disobey His commandments, laws and statutes that I command you today…. You will become arrogant and forget Hashem… And you will come to say that it is through my own strength and power that I produced all of this wealth" It appears that indulgence in the physical brings with it the potential to bring out the worst within us that in turn could cause great damage to our character.
The Talmud (Brachos 32) tells us that the lion does not roar on an empty stomach, only on a full one. Similarly, the evil inclination – yetzer harah has a tendency to erupt after a good meal. Unlike on a fast day when we are less likely to be enticed by our primal instincts; after a good meal the yetzer harah will raise its ugly head. The pleasure of eating can lead to feelings of levity, haughtiness, arrogance, laziness and smugness. The danger of falling into this harmful mindset increases greatly after we have eaten and become satisfied, whereas an empty churning stomach will assist us in acknowledging that Hashem is the source of all that is good. It is only after our stomach is filled with His goodness that we tend to forget it. This is why the Talmud concludes that one cannot deduce the obligation to bless Hashem before we eat from the mitzvah of birkas hamazon after we eat. The two blessings are totally different in their core reasons. The mitzvah to bless Hashem after the meal is to remind us not to allow a false and haughty sense of satisfaction to corrupt our character. The blessing before we eat is common decency; to acknowledge the benefactor before becoming the beneficiary.
In order to help us avoid the character hazards of eating, the Torah requires us to recall that the good sensation after a hearty meal is a gift from our Creator; as it is with all of our physical pleasures and possessions; all are gifts from Hashem. To the extent that we internalize this truth we will be able to avoid haughtiness and arrogance and numerous other character flaws with which the yetzer harah attempts to blind us.
The Talmud (Brachos 21a, 48a) draws some interesting comparisons between the mitzvah of birkas hamazon – grace after the meal and the blessing we recite over the study of Torah. The Torah requires us to make a blessing before we begin Torah study each day, whereas no blessing is required after we finish our study. This is just the opposite of the food blessings where the Torah requires us to make a blessing only after we have finished our meal, whereas the blessing before we eat is only a rabbinic requisite. Rav Meir Simcha reveals to us a unique parallelism between the two. Often, when we begin Torah study our initial intention is to gain knowledge for personal benefit or gratification. The wisdom of the Torah is so deep and intriguing that anyone who possesses it, in addition to feeling a high degree of self-satisfaction, will likely receive a lot of recognition and credit for his outstanding wisdom. If we were to continue our study of Torah for anything other than altruistic reasons we could easily fall into the trap of arrogance and make use of Torah knowledge for personal gain. This would render our Torah study to nothing more than a "spade for digging". To use the Torah as a "spade", as a means to manipulate others or attain admiration is a gross defilement of the Torah, to which the destruction of the land of Israel is attributed. Our sages stated this in tractate Nedarim 81 "Why was the land destroyed… because they did not make a blessing before beginning their Torah study!" They did not acknowledge that Torah is a gift from Hashem in order to purify and elevate our character. Instead they used the Torah as a means of personal advancement while corrupting their character.
Before we begin the study of Torah each day it is imperative to remind ourselves that Hashem gave us the Torah to elevate and purify our souls, to become holy servants of Hashem, not to use it for egocentric gain. On the other hand after we have indulged ourselves in Torah study we need not remind ourselves of anything because through immersing ourselves in Torah study, the Torah itself will elevate us from selfish self-centeredness to sanctity and purity of deed and heart. The Torah is the dwelling place of the Shechinah and one who clings to Torah clings to Hashem. Even though before we begin our Torah study we may be tempted to approach it with selfish motivations; after we have immersed ourselves in its study it has the spiritual force to transform us and elevate us above the petty nature of man. This thought is expressed in the Midrash Rabbah Vayikra 10: "When Moshe spoke to the people he stood them all between the two staves of the Holy Ark to teach us that the souls of all of the Jewish people are rooted and united in Torah. When they stand together within the confines of the staves of Torah, Hashem rests His presence upon them." After indulging in Torah study we are in an intimate state of closeness to Hashem and it is not necessary to remind ourselves by means of a blessing of Hashem's presence in our life. May we all experience the advantages and pleasures of clinging to Hashem in all situations… even after a great meal!
You can be a partner in disseminating these wonderful teachings.
Please contact us for dedication opportunities.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This issue is dedicated to my dear friends Mr. Mrs. Henry Manoucheri of Los Angeles in gratitude for their gracious chessed.
In this week's portion (Devarim 8:10) we learn of the Torah commandment to bless Hashem after we eat a meal – birkas hamazon. "[After] you have eaten and become satisfied bless Hashem your G-d on the good land that He gave you." Unfortunately this mitzvah is often neglected and even when we do fulfill it, it is often recited in a less than meaningful way. Rav Meir Simcha of Dvinsk opens our eyes to a new dimension of this fundamental mitzvah. The Talmud in tractate Brachos 48b attempts to prove that in addition to the grace after the meal we should also be obligated by Torah law to make a blessing before partaking of the meal. The sages apply a familiar form of logic to prove this position. It is called a kal v'chomer – a fortiori , i.e. it is logical to infer that if we have two situations, case A and case B, and we see that the Torah requires the application of a law in case A then in the event that case B is a more compelling situation, certainly the same law should also apply. In our discussion, the Talmud applies this method to the law of blessing Hashem for our food. Here is the argument: Since we know from the above mentioned verse that the Torah requires a blessing after our hunger has been satisfied it follows all the more so that we should bless Hashem before we eat, while our burning urge for food is at its peak and we are about to obtain something from Hashem's creation in order to satisfy our acute need of food and sustenance. Simply put; the greater the need the more compelling it is to bless Hashem. Common decency would certainly dictate to ask permission before taking something, even more so than giving thanks for it after the fact. However this position is rejected by an earlier discussion on page 21a. The halachic conclusion of the Talmud is that the Torah law requires only a blessing after eating whereas the blessing before eating is only of rabbinic origin.
Rav Meir Simcha explains why ultimately the Talmud does not accept this apparently logical argument. It all depends on the reason for requiring the blessing in the first place. If the purpose of the blessing is to acknowledge Hashem as the provider of our physical needs, then there is even a more compelling reason to bless Hashem before we eat since we are in a state of great need and if not for Hashem providing the food that sits in the plate in front of us we would continue to feel the distress of hunger. Before we award ourselves as recipients of His great kindness we should acknowledge it with a blessing. Rav Meir Simcha explains that if acknowledgment and gratitude were the only reason for the mitzvah of grace after the meal then it would indeed be logical to deduce from it an additional Torah binding requirement to make a blessing before we eat. But there is a more fundamental reason for the mitzvah of grace after the meal. After enjoying the physical pleasures of eating one is likely to forget Hashem and even come to rebel against His kindness. This we can see from the verses that follow the mitzvah of grace after the meal. In chapter 8 verses 11-20 Moshe warns of the character flaws that can develop as a result of indulgence in the pleasure of eating. "Be cautious that you do not forget Hashem your G-d and disobey His commandments, laws and statutes that I command you today…. You will become arrogant and forget Hashem… And you will come to say that it is through my own strength and power that I produced all of this wealth" It appears that indulgence in the physical brings with it the potential to bring out the worst within us that in turn could cause great damage to our character.
The Talmud (Brachos 32) tells us that the lion does not roar on an empty stomach, only on a full one. Similarly, the evil inclination – yetzer harah has a tendency to erupt after a good meal. Unlike on a fast day when we are less likely to be enticed by our primal instincts; after a good meal the yetzer harah will raise its ugly head. The pleasure of eating can lead to feelings of levity, haughtiness, arrogance, laziness and smugness. The danger of falling into this harmful mindset increases greatly after we have eaten and become satisfied, whereas an empty churning stomach will assist us in acknowledging that Hashem is the source of all that is good. It is only after our stomach is filled with His goodness that we tend to forget it. This is why the Talmud concludes that one cannot deduce the obligation to bless Hashem before we eat from the mitzvah of birkas hamazon after we eat. The two blessings are totally different in their core reasons. The mitzvah to bless Hashem after the meal is to remind us not to allow a false and haughty sense of satisfaction to corrupt our character. The blessing before we eat is common decency; to acknowledge the benefactor before becoming the beneficiary.
In order to help us avoid the character hazards of eating, the Torah requires us to recall that the good sensation after a hearty meal is a gift from our Creator; as it is with all of our physical pleasures and possessions; all are gifts from Hashem. To the extent that we internalize this truth we will be able to avoid haughtiness and arrogance and numerous other character flaws with which the yetzer harah attempts to blind us.
The Talmud (Brachos 21a, 48a) draws some interesting comparisons between the mitzvah of birkas hamazon – grace after the meal and the blessing we recite over the study of Torah. The Torah requires us to make a blessing before we begin Torah study each day, whereas no blessing is required after we finish our study. This is just the opposite of the food blessings where the Torah requires us to make a blessing only after we have finished our meal, whereas the blessing before we eat is only a rabbinic requisite. Rav Meir Simcha reveals to us a unique parallelism between the two. Often, when we begin Torah study our initial intention is to gain knowledge for personal benefit or gratification. The wisdom of the Torah is so deep and intriguing that anyone who possesses it, in addition to feeling a high degree of self-satisfaction, will likely receive a lot of recognition and credit for his outstanding wisdom. If we were to continue our study of Torah for anything other than altruistic reasons we could easily fall into the trap of arrogance and make use of Torah knowledge for personal gain. This would render our Torah study to nothing more than a "spade for digging". To use the Torah as a "spade", as a means to manipulate others or attain admiration is a gross defilement of the Torah, to which the destruction of the land of Israel is attributed. Our sages stated this in tractate Nedarim 81 "Why was the land destroyed… because they did not make a blessing before beginning their Torah study!" They did not acknowledge that Torah is a gift from Hashem in order to purify and elevate our character. Instead they used the Torah as a means of personal advancement while corrupting their character.
Before we begin the study of Torah each day it is imperative to remind ourselves that Hashem gave us the Torah to elevate and purify our souls, to become holy servants of Hashem, not to use it for egocentric gain. On the other hand after we have indulged ourselves in Torah study we need not remind ourselves of anything because through immersing ourselves in Torah study, the Torah itself will elevate us from selfish self-centeredness to sanctity and purity of deed and heart. The Torah is the dwelling place of the Shechinah and one who clings to Torah clings to Hashem. Even though before we begin our Torah study we may be tempted to approach it with selfish motivations; after we have immersed ourselves in its study it has the spiritual force to transform us and elevate us above the petty nature of man. This thought is expressed in the Midrash Rabbah Vayikra 10: "When Moshe spoke to the people he stood them all between the two staves of the Holy Ark to teach us that the souls of all of the Jewish people are rooted and united in Torah. When they stand together within the confines of the staves of Torah, Hashem rests His presence upon them." After indulging in Torah study we are in an intimate state of closeness to Hashem and it is not necessary to remind ourselves by means of a blessing of Hashem's presence in our life. May we all experience the advantages and pleasures of clinging to Hashem in all situations… even after a great meal!
You can be a partner in disseminating these wonderful teachings.
Please contact us for dedication opportunities.