Please read on.
With Hashem’s help, we will get there.
I heard about a diet. I am not saying I follow it, but why am I even interested? I mean, I’m not into these things. But I do want to be healthier!
Over the years, I have found that eating makes me tired. I understand that digestion takes a lot of energy, but I find this phenomenon distressing, because I cannot afford to be tired. I know that I need food to live, but I feel as if my body is actually rebelling against its own nourishment. I assumed that there must be a better way; the challenge was to find it.
Recently, I saw a friend after a separation of several months. He looked much younger and was free of aches and pains which had plagued him for years. So what had happened? He was following a diet created by a physician from a prestigious medical center. The diet was, at the same time, radical and old-fashioned, designed to eliminate artery disease.
Plant foods! Yes, plant foods! In other words, you eat plants and you don’t eat animals and animal products. That’s pretty radical, right? I am not a faddist, and I am really the last person to speak about diets, but – besides my friend’s striking physical appearance – I found this diet intriguing for a surprising reason, which seemed to make sense in terms of my strong feeling that food ought to give one strength and not weakness.
My friends, this is the diet from Gan Eden!
Years ago, I wrote about this subject in my book, “Worldstorm, Finding Meaning and Direction Amidst Today’s World Crisis,” which was published in 2003. Did you ever think about what Adam and Chava ate in the Garden of Eden? What was the food in that Perfect World, in which there was no death and no disease and no stress, in which gashmius did not conflict with ruchnius? Do you know what they ate?
Granted, Chazal tell us that “Adam, the first man, would recline in the Garden of Eden, and the ministering angels would roast meat for him …” (Sanhedrin 57b), but this, the Gemora explains, “refers to meat that descended from Heaven,” not the meat of animals. Thus, the meat which Adam ate in Gan Eden was no contradiction to the fact that the natural food in paradise was fruit from the tree.
Think about it. There is one class of food which does zero damage to the environment. It is the perfect food, and that is why it was the food in Gan Eden. When you pick fruit from a tree, nothing dies; nothing is wasted. Even the seeds become the source of a new and beautiful tree. Tree fruit is perfect because there is total benefit from eating it and no damage of any kind.
The second most perfect food is fruit from the ground, meaning what we call vegetables, foods like potatoes, onions, carrots, melons, beans, beets, the food on which we make the bracha “borai pri ha adamah.” (This category would also include grain, most of which is processed into bread and “mezonos” foods.) As I understand it, this type of food was permitted only after mankind was expelled from Gan Eden. Thus, Hashem said to Adam and Chava, as they exited Paradise, “accursed is the ground because of you. Through suffering shall you eat of it all the days of your life. Thorns and thistles shall it sprout for you, and you shall eat the herb of the field. By the sweat of your brow shall you eat bread until you return to the ground from which you were taken….” (Beraishis 3:17-19)
Hashem told Adam and Chava, “You will now be forced to eat herbs rather than the fruits of the Garden to which you were heretofore accustomed.” (Radak) According to Ibn Ezra, “Man … is now worse off than the animals. Originally, he simply ate wheat with no preparation. But now, before man can partake of food, he must first sow thresh, knead and bake….”
Fruit of the ground requires tremendous exertion to cultivate. The life of a farmer is hard, and his parnassa is by no means assured. And this is the prototype description of our entire life of toil which became mankind’s lot after we left Gan Eden. Before that, Hashem supplied food without requiring any labor on our part.
There is a poignant account of the difficulties associated with raising crops in the book, “The Mountain Family,” by Tzirel Rus Berger: “We planted squash, corn, okra, beans potatoes, onions, tomatoes and corn…. First came a torrential downpour that washed away a lot of seed. Then the rabbits began picking … [then the] cutworms … [then a] herd of deer came by for a midnight feast … [then our cows ate] the potatoes and onions….” (Shaar Press, p. 123)
Besides the difficulties of planting and harvesting, there is a fundamental reason why fruit from the ground is inferior to fruit from a tree. One must kill to eat it! Yes, the “herb of the field,” as opposed to the fruit of a tree, is destroyed every time one harvests a potato, an onion or a beet. You must pull the entire plant from the ground, and that kills the plant. The following year, the ground must be plowed, seeded and harvested, which, as we said above, is a very arduous process, involving “zai’as apecha … the sweat of our brow” with which mankind was punished after we were expelled from Gan Eden.
The third and lowest level of food is that derived from animals. After the Biblical flood, Hashem gave mankind permission to eat animals and animal products, as it says, “Every moving thing that lives shall be food for you….” (Beraishis 9:3) This was a concession to our weakened condition after the trauma of the Flood and the painful world in which we were forced to live after our expulsion from the Garden. Food from animals is the lowest form of food, because we have to kill an animal, which is a psychologically and physically difficult process involving numerous halachas.
“Meat, which was prohibited to Adam, was permitted to Noach because it was because of him, and for his needs, that G-d had spared the animals. Were it not for man, they would not have been spared. Secondly, Noach toiled over them and attended to their needs in the ark…. He had thus acquired rights over them.” (Ohr Hachaim)
One remarkable fact stood out to me: the two highest forms of food, which have the least negative effect on this world, are the foods permitted in this diet, which made the diet seem as if it had a spiritual as well as a physical component.
Here is what I am saying: we Jews are in a constant battle to improve ourselves spiritually, to increase our mitzvos and ma’asim tovim, to elevate ourselves so that we can be m’kadaish Shaim Shomayim. Clearly, part of our spiritual avoda involves guiding our physical desires so they benefit our spiritual essence. We are aiming for a time when we can return to the purity of life as it was when Hashem created us, at the beginning of history.
This seems consistent with the words of the Ramban, who says that, at the end of history, “Man shall return … to [the spiritual state] he was in before the sin of the first man, when he would do by nature that which is proper ….” (Ramban on Dvarim 30:6) According to Rabbi Moshe Eiseman, at that time, we will once more find ourselves in Gan Eden as it was before the sin. (Commentary to the Artscroll Edition of Sefer Yechezkel, p. 509) The ideal state of mankind is when the soul, following the guidelines of the Torah, exercises control over the body and there is no inconsistency or tension between them.
But this is an article about Purim! What does all this have to do with Purim?
Actually, the connection is remarkable.
The problems which brought Am Yisroel to the brink of catastrophe in the time of Achashverosh all began with a banquet – a kosher one at that! – in which our ancestors were indulging. Our entire nation was almost destroyed because we created a huge chillul Hashem at a banquet which apparently satisfied all halachic requirements. How can we understand this?
Clearly, it is vital to understand it, because the consequences are profound and eternal. It seems that, when our lives are guided by the desires of our palate, we can destroy ourselves completely. This is shocking, but it is supported by not one but two references in the Shema, the cornerstone of our tefilla, which we say at least twice daily. So this must be big!
In the Third Paragraph, we say “[do] not explore after your heart and after your eyes after which you stray ….” Instead, we should go after the “tzitzis,” which represent the Taryag Mitzvos. This clearly means that the things we see with our eyes lead us to destruction. When we go after mitzvos, we are being led to life! If we go after our material desires, we are going toward danger.
When our ancestors demonstrated – in the presence of the Holy Vessels from the Bais Hamikdosh that were being publicly desecrated by King Achashveros – that their desire to eat and drink outweighed their fear of Heaven, they were making a public spectacle out of their abandonment of Torah. Their desire to satisfy their palate overcame their desire to serve Hashem. This offense placed the entire nation in mortal danger, from which only the courage and brilliance of Mordechai and Esther saved them.
The next reference occurs Second Paragraph of the Shema, where it says, “You will eat and be satisfied.” This is immediately followed by, “Beware lest your heart be seduced and you turn astray and serve gods of others and bow to them….” Why this juxtaposition?
It would seem that the Torah is telling us that the exact moment when we stand in a weak position and can fall easily into seduction and – G-d forbid – “turn astray and serve gods of others,” is when we have eaten and feel “satisfied.” At the moment we focus on our physical satisfaction, we are extremely vulnerable to destructive influences.
In Shushan Habira, how were we saved from a catastrophic fate?
When eating controls us, it is a sign that we have strayed from the service of Hashem. When we are serving Hashem, our physical desires do not control us; we control them. This reassertion of the primacy of serving Hashem is apparently what saved us on Purim. The power of this teshuva was so great that it carried us to salvation then and can carry us in our generation through to the days of Moshiach.
This is what stood out about “the diet from Gan Eden.” I realized that it is possible for us to alter our ruchnius through our gashmius. Maybe taking control of our appetites enables us to take control of our ruchnius. What happened in Shushan Habira shows us that we can change our fate by working on our physical habits and attitudes.
Let me be clear: I am not recommending a diet nor am I recommending avoiding meat. As Rabbi Samson Rafael Hirsch zt”l says, “The Torah demands no vegetarianism nor does it have any aversion to eating meat. It even makes it a duty on festivals.” The point is that our life in this world, physical as well as spiritual, has to be under the authority of the Torah, which teaches us that there need be no conflict between ruchnius and gashmius.
There’s a big lesson here for us in our contemporary world. The Megillah shows us that our entire nation, in the face of an existential threat, was able to turn around. It took two leaders, Mordechai and Esther, and it took a nation that was able to comprehend the need to save itself. But the fact is that, as the Megillah testifies, we did it! It’s not impossible, even though we needed a shock treatment to wake us up.
“The matter [of Moshiach’s arrival] depends only on repentance and good deeds…. Rabbi Yehoshua [asked Rabbi Eliezer]: If they do not repent they will not be redeemed? Rather, the Holy One, Blessed is He, will appoint a king over them whose decrees will be as harsh as [those of] Haman. And the Jewish people will repent. And [in this way G-d] will bring them back to the right path….” (Sanhedrin 97b)
These Yomim Tovim are so amazing! These events, which took place thousands of years ago, are totally contemporary! Megilas Esther shows that our teshuva can begin with our attitude toward gashmius. The fascinating thing is that on Purim we Jews do something that is really not in our nature: we get drunk, like the other nations. We actually go against our nature, but, unlike the other nations, it is all l’Shaim Shomayim, for the sake of Heaven. If we can go against our nature that way, then we can also elevate our entire material existence in other ways.
We can go on a physical and spiritual diet, motivated by our desire to free ourselves from slavery to our “heart and our eyes.” Through this teshuva, we can merit to live in a world of “light, gladness joy and honor!” (Megillas Esther 8:16)
And this time, it will last forever!