What does the Torah Teach us About our How to Treat our Bodies?
This was the topic of conversation that all but dominated my Shabbat conversations. I don't have a clear-cut answer, but here are some of my thoughts.First, for background, my long-term goal as a WW is to be a leader for a Kosher meeting. See my previous post for a more in-depth explanation. To this end, how can I focus weight-loss and healthy living in Torah? The Torah is a living, timeless code of living, and I would be amazed if we were not taught about how we should treat our bodies.
My friend, Andrew, answered the titled question: "We are to treat our bodies like temples." DH answered that, while there isn't a specific halacha to live a healthy lifestyle, there are midot (see footnote for explanation courtesy of Aish.com) for same.
My thoughts (as unlearned as they may be): Humans are created in the image of G-d, and to deface that image is sacrilege. The kicker, however, is that some practices which 'deface' the body are not against halacha (ie: ear piercing). Additionally, some practices which don't outwardly deface the body but do harm (as we understand in the modern world) are permitted (ie: smoking is not against halacha, so long as it's not on Shabbat or other days where lighting/continuing flame are prohibited). Therefore, in one way, I can't get a tattoo- but I can pierce a pattern into my arm. I can't attempt to place my life in imminent danger, but I can smoke 5 packs a day (rather, I can't, but I'm allowed).
This brings me to the next question: What is healthy living? 100 years ago, being overweight was healthy. 50 years ago smoking had no ill health effects. 10 years ago, eating red meat was a shanda (compared to the Atkins-craze of today). That which we KNOW to be healthy changes from generation to generation, year to year, and sometimes, week to week! If we are to treat our bodies like temples, and from that we learn that we should lead ‘healthy lifestyles’, how do we define ‘healthy’?
DH told me the only story of a biblical character being fat that he knew of (and please comment if I mis-tell the story). This fat man was a foreign king, an enemy of the Israelites. An Israelite gained audience before this king, and arrived with a knife hidden in his robes. When he went to embrace the king, he stabbed the king in the abdomen. The king was so fat, the knife was swallowed up in the rolls of fat, and the Israelite was permitted to leave because the king’s guards didn’t even know he had been stabbed until he fell over, already dead. It seems to me that this story could be interpreted as saying that evil people are fat.
On the other hand, Torah (and the larger Tanakh) seems to value many different figures in part by relating their beauty or physical characteristics, sometimes in length. King David was said to be ‘ruddy, and withal of beautiful eyes, and goodly to look upon.' (1 Samuel 16:12). It is actually said twice: ‘And when the Philistine looked about, and saw David, he disdained him; for he was but a youth, and ruddy, and withal of a fair countenance.’ (1 Samuel 17:42). Sarah, the wife of Avraham, was so beautiful he felt the need to lie, introducing her as his sister so that his life would not be in danger, and the Egyptians wouldn’t attempt to kill him in order to take Sarah as a wife. Rebekah, the future wife of Isaac, is described as being ‘very fair to look upon’ (Genesis 24:16)- but none compare to the way Torah contrasts Rachel and Leah. On and on, I can think of at least 5 further examples of how revered figures of Torah are described as being beautiful, fit, slight of figure, etc etc etc. Does this mean that those who are of said composition are to be honored/looked up to/revered for it? I don’t for a minute pose that these were not honorable, spiritual, incredible people worthy of praise and respect based on their actions, dedication and commitment to Hashem. But I can’t get around the question of, why describe their beauty if not for a purpose? Does not every word of Torah have something to teach us?
Here are some halachot that I have learned:
A person is not allowed to daven when he/she feels the urge to use the restroom; knowing this, I asked Rabbi Asher Lopatin of Anshe Sholom B’nei Israel if one is permitted to daven when being uncomfortably full. The answer came down that there is a halacha, and a ‘big one’ at that, not to eat to the point of feeling uncomfortably full! At times, this halacha would take precedence over the halacha to have a third meal on Shabbat. If you are not hungry when the time for Seudat Shlishit arrives, you should eat something, anyways, in honor of the bounty of the Sabbath. However, if you are full to the point of being truly uncomfortable, you don’t have to eat Seudat Shlishit. (That being said, since you know when the time for Seudat Shlishit is, you should endeavor to be in a state where you can fulfill the mitzvah of eating a third meal- and not be stuffed beforehand, nu?)
**I’m new to this Jewish learning thing, so stick with me on this explanation** We learn that we should not drink copious amounts of alcohol because of the commandment to drink at certain times during the year- 4 cups at each Pesach seder, on Purim we should be in such a state that we can’t differentiate between the evil Haman and the brave Mordechai, etc. The assumption is that if we need to be told to drink, we obviously don’t/shouldn’t drink a lot the rest of the time. (This is the same method of learning from which we learn that married women should cover their hair.)
So, I would love to be able to post the answer, but this is just the start of my learning. I plan on joining a hevruta to delve further into this issue, and apologize for leaving you with only questions. As I learn more, I will post more, mostly because I find this fascinating, and am really enjoying learning Torah. In the meantime, share your learning with me- post comments!
Footnote:
In Hebrew, this ability to size up a situation and respond appropriately is called mida (plural midot). This concept has no exact equivalent in English, though it is often mistranslated as "character trait/s." But, in fact, the word mida literally means "measure." It stands for the ability to instinctively "measure" with our minds the appropriateness of our emotions.
Good midot (this is where the translation of "character traits" comes in) are indicative of the person who measures accurately. His actions are always balanced by good reason. Bad midot are indicative of a person who has not worked out a system to measure the appropriateness of his responses to situations very well.
Developing good midot is not only important for social popularity; it is another one of the six commandments that are with us at all times.
posted by Becky @ 10:31 AM
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