Rabbi's Blog

When it comes to eating out, people choose between fine dining and fast food joints. A fine dining experience will usually take a few hours to eat food that can typically be eaten in a few minutes. A few weeks ago I ate in a restaurant with an all-you-can-eat menu in Israel. The experience was gluttonous - they served seven different types of meats, chicken and a plethora of side dishes. Diners are invited to taste as many of these delicacies as they wish. There is no time limit, you can stay there for six hours, get up walk around, go the bathroom, etc. sit back down for more. There is a distinct feel or sense of royalty when surrounded with the lavishness of eating in an environment of opulence. Truth be told, it borders on the prohibition of excessive eating, a negative commandment in the Torah. Yet, on the other hand, I reached the feeling of satiation whereby I might have been obligated to recite the full Birkas Hamazon despite not having eaten any bread. For me, the pleasure and enjoyment of this culinary experience was due to the fact that I could actually enjoy eating delicious food slowly, savoring every taste sensation with a sense of ease and relaxation. Typically, I would indulge myself by eating a good rib steak but would consume it quickly, not taking the time to appreciate the full flavor of the meat attained by eating more slowly. On the other hand, eating quickly, without proper chewing can wreak havoc on the intestinal track. Every dietician, doctor and health professional will tell you that eating slowly helps your digestion, keeps your weight in check, and helps to contribute to a more enjoyable life style. Of course, there are situations when we have no choice, but that should only be the exception not the norm. There are very few foods other than meat which are connected to an all -you- can- eat menu. I would like to suggest that there is a symbolic connection which deals with meat in both a Biblical and a rabbinic fashion. This week, as we begin Sefer Vayikra, the book of Leviticus, our attention will now focus on the daily activity that existed in the Mishkan, the portable Temple that we just completed building, concluding with its inauguration. Probably the most active part of the Mishkan was the processing of animals for Korbanos, ritual sacrifices and offerings. Animals were offered daily for the public and continually throughout the day for personal sacrifices. Sacrifices were offered for a host of reasons not limited to sin or guilt. Sacrifices were also offered for thanksgiving, free will, nazir, childbirth, and more. There was a constant flow of animals being led in, slaughtered and essentially roasted on the mizbeiach - the altar. Meat was consumed by 'Hashem', the Kohanim and their families. Some sacrifices were eaten and enjoyed by those who brought the offerings along with their families. The navi Hoshea in 14:3 states "Unishalma Parim Sifaseinu", "and let us render for bulls the offering of our lips. The essence of the sacrifices is to become closer to Hashem, hence the word "Korbah" which means to get close, is done through our lips. When sacrifices were able to be brought, the closeness to Hashem came as a result of the offering itself and eating of the meat. Post-Temple times, when we no longer can offer or get close in the way of eating, requires that we must using our lips in another way to get close to God. This is done through prayer! When it comes to communal or private prayer, a person establishes habits regarding the way he eats, similar to the way he davens. I'm not suggesting that there is a correlation between the speed with which a person eats and the speed of his davening, or vice versa. What I am saying is that there are people who daven quickly or slowly and people who eat quickly or slowly. A person doesn't realize that his body adapts to a certain routine whether it is eating or davening. After a period of time, a person can and will change, particularly with regard to speed of davening. This is especially true when we find ourselves in an environment which is different from that which we are accustomed to. Someone who is used to davening quickly will, at times, find himself in a slower minyan. Similarly, a person who typically eats slowly may be forced to eat quickly. We have already established the fact that doing things more slowly vis a vis eating -and probably davening -is healthier. During the busy work week a person may not have time to eat properly or to daven slowly for that matter. Nevertheless, when the 'opportunity' to 'slow down' occurs, we should take advantage of that time and enjoy it. This opportunity rolls around every week on Shabbos. Shabbos meals do not have to be rushed. We can enjoy the food, ambiance and atmosphere during the Shabbos meals. In addition, the Teffilos on Shabbos should be viewed as an invitation to take in all that prayer has to offer. Just as we can sit down and savor a great meal by eating slowly, taking pleasure in every aspect of the meal, giving it time to digest, so too can we use our mouths to savor the taste of the prayers. We have a chance to daven more slowly,to think about the words and the meaning of the tefillos in a way which we may not have the chance to do during the week. It definitely requires a change of mindset regarding eating, and kal vachomer, (how much more so) by davening. Stop and think for a moment. Do we want to eat our words by half chewing, or chewing so quickly that we devour them without even tasting them? The Korbanos, represented by our food, should be used to get closer to Hashem. Take the time to daven more slowly and with greater kavana -concentration and understanding- of the tefillos. Hopefully, by eating more slowly on Shabbos, we can try to train ourselves to eat a little slower during the week. Healthy eating habits contribute to becoming physicaly healthier. In the same vein we should enjoy and actually treasure slower davening on Shabbos. Hopefully, that too will carry over to our davening during the week, whether it's a Sunday or on a day off from work when we have more time. Ah Gut Shabbos Rabbi Avram Bogopulsky