אכילה

From what you eat, leave over, so that G-d’s blessing may imbue your food. A man’s [proper conduct at his] table purifies him from all his sins. Due to the sin of procrastinating justice, and distorting, and ruining judgment, and for neglect of Torah [study], drought comes, and people eat without being satiated, and they eat their bread in measured rations.

A man’s [proper conduct at his] table merits him the World to Come, and merits livelihood, and that he is inscribed for good in the highest heights; and it merits him additional strength and might at the time he needs it. When one eats a little, his heart is drawn more after food than one who has not eaten at all and has already given up on eating. Why did the Jews become liable to annihilation? Because they took part in the feast of that evil person.

The Altar of the Holy Temple dispels evil decrees, atones sins, nourishes and gives love. And the table (on which one eats) is similar to the Altar. And one who trivializes the ritual hand-washing is uprooted from the world. One should not drink water in front of many people.

One who eats without first washing his hands (in the way prescribed by halacha) is as if he had relations with a prostitute. One who guards himself from forbidden foods, he is saved from wild animals. One who manifests the Image of G-d; through eating something that had life (like meat or fish) he elevates it (he himself is elevated), and so too the reverse.

Eating fish arouses sexual desire.

By saying Birkat HaMazon (the grace after the meal), the Blessed G-d becomes known in the world.

By saying Birkat HaMazon (grace after meal), the government is settled from strife and wars. 63. RAK: See Likutay Moharan vol. 2, 122: every thought has a full stature/structure; and vol. 2:53 the awesome enormous power of a thought.

67. RAK: From this we must learn how to judge people positively even in their wickedness — to try to get a handle on setting them straight.

One who learns Torah with a clear mind, that his eating is so holy that he is nourished from the [same] food from which the angels are nourished, causes that his enemies be punished with strangulation. 68. RAK: Likutay Moharan, Torah-teaching 72.

62. RAK: See Sichos HaRan 269, about not being confused from thought to thought what to do, and in article 2 the advice to give oneself over to HY so that everything one does should be as He desires. 69. RAK: See article 7: that even if Hashem banishes someone from the aspect of a son, it is incumbent upon him to be as a son.

This is learned from Torah passages: "And it was on the third day, when it became morning…” (Shemot 19:16), "And in the morning there was a layer of dew…” (Shemot 16:13)" "And it was in the watch of the morning…” (Shemot 14:24) One who does not taste anything when he eats, should know that the Blessed G-d has separated Himself from him. Tzaddikim's eating is higher than the sacrifices, and higher than their conjugal relations. The fish are fat in the merit of the sacrifices. One who was bitten by a dog, it is certain that the mercies of Heaven are removed from him, and it is also certain that he has erred with (eating) forbidden foods. One who guards himself from forbidden foods, he is saved from wild animals. One whose enemies are on the rise, he falls into the desires of food. 70. RAK: These confusions were brought up previously in article 255.

Through desires of food, one comes to love one of his children more than the others. 71. RAK: See also Likutay Moharan vol. 2, Torah-teaching 215.

That when a man drinks, he begins to sing and play music, which is not so with eating, is because they sang (praise to G-d) about the [miraculous] well, but they did not say songs of praise about the manna.

Food and drink come through law and justice. 73. RAK: See article 7: that even if Hashem banishes someone from the aspect of a son, it is upon him to be as a son. 74. RAK: See Kochvay Ohr, Miracles and Wonders Seen by Rabbainu, article 40.