Rectifying a Blemish in One's Da'as Through Eating

ל:ה - הלכות נטילת ידים ב:טו

A vessel that once belonged to a non-Jew requires immersion in a mikveh before it is fit for a Jew to prepare food with it.  The akum, which corresponds to secularism and nature, are the basis of tumah.  And, a vessel will not depart from their ownership to Jewish ownership, which is kedusha, until it has been immersed in a mikveh.    The mikveh corresponds to Hashem's providence and da'as, which relates to, "The Earth will be filled with knowledge (דעה) of Hashem as the waters fill the sea." (Isaiah 11:9)  It is imperative that the food a Jew eats has tremendous kedusha.  And, the essence of a food's kedusha is through one's da'as, which reveals Hashem's providence [over the world].

Adam transgressed the prohibition of eating from the Tree of Knowledge of Good and Evil.  The Tree of Knowledge corresponds to secular wisdom, which confuses good and evil.  This is the da'as of the Other Side, which by definition is a blemish in Holy da'as.  And, the main aspect of this blemish was through the act of eating.  Now, the rectification of this blemish is specifically through faith, as in, "and cherish faithfulness" (Tehillim 37:3) like the Rebbe explains in Torah 62.  When a Jew does not eat with kedusha he has blemished his da'as, which relates to Hashem's providence, and he falls into the errors of secular wisdom, as is written, "lest you have eaten and will be satisfied and your heart will be lifted up and you will forget Hashem your God, etc.  And you will say in your heart that 'my power and the might of my hand earned this wealth." (Devarim 8)  This refers to when a person relies completely on natural occurrences, Heaven forbid, that is, for his livelihood, his strength, and the might of his own hands.  He never thinks to thank Hashem for any of these things.  This relates to a blemish of the hands - a blemish of the 28 knuckles and joints of the hands, which relate to the 28 letters in the first verse of the account of Creation.  Hashem watches and attends to everything at all times.  He gives strength (כ"ח - 28), literally 28, for Hashem watches and sustains the world through the 28 letters of Creation.  Therefore, every Jew must sanctify his food in holiness.

Eating Joyfully Rectifies the Act of Eating

קל"ה, הלכות פסח, ב:א

The ten types of pulses within a person get their strength and vitality through the food that a person eats.  And, because the essence of the vitality of the ten pulses correspond to the ten types of song, which relate to happiness, the rectification for eating is by eating with joy.  It is written, "Go, and eat your bread joyfully."  The opposite is, "In sadness she will eat," which draws forth from the concept of the blemish caused by eating from the Tree of Da'as.  This relates to the ten mitzvot that one does with bread as well as the ten words in the bracha said over bread, "HaMotzi Lechem Min HaAretz."  All of this relates to the ten types of song, which are the concept of joy, which is the essence of the rectification of one's eating.

The Rectification of Eating

ליקוטי הלכות: הלכות פירות, הלכה ד:ט

The main part of rectifying the act of eating in holiness is through tzedakah.  And, so one must allocate to tzedakah before eating, and one should invite a poor individual to his table, as many suggest in holy seforim.  Doing as such is because through tzedakah one creates a vessel to receive the lofty and pleasant bounty.  The rectification of the act of eating is to connect the taste and pleasantness of food and drink to its root, which is the lofty pleasantness (of Hashem).

One of the things we strive to do as Jews is emulate Hashem in every way possible.  Many of us take the luxury of always having food for granted, but the reality is is that WE are the 'poor person' that Reb Nosson speaks about.  Everyday Hashem invites us to His table to eat delicious foods whenever we are hungry.  He gives us everything that we need without question.  How could we have the chutzpah to not give to others? 

We should be zocheh to realize how much Hashem does for us every second of our lives, and learn from Hashem's dealings with us, so we in turn can treat others in the same manner.