Food Discipline

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My Rosh Hashanah was greatly enhanced by the discovery that Dr. Erica Brown’s new book, Return: Daily Inspiration for the Days of Awe, is much more than just inspiration. The subtitle implies to me the genre so popular today of trite stories intended to invoke religious emotion, to which I usually respond with incredulity at the implied expectation of low intelligence in readers. “Divine providence” stories that are transparently embellished and unimpressive and tired parables do not inspire me, nor does self-help psychobabble.

Dr. Brown’s book is really daily wisdom, profound thoughts and biblical interpretations that she conveys with remarkable ease. Her message of repentance, of religious behavioral change during this time of judgment, is neither “devar Torah” nor parable. Rather, it is why we must change and how to do it. Her pedagogical skill transforms complex ideas into accessible prose and her literary ability adds charm and urgency. It is wisdom which inspires thought, action and religious elevation, so I guess “inspiration” is technically accurate. The book changed my Rosh Hashanah, particularly my prayers.

Today’s chapter, for the fast day of Tzom Gedaliah, is entitled “discipline.” On a day when we refrain from eating, she discusses the dual urgent needs of our generation to control our desires in general and specifically to eat healthily. If these don’t hit close to home, you are unusual in our community.

Lack of restraint is a message Dr. Brown detects in the biblical story of the quail (Num. 11:31-34) and its contrasts to manna, the food of faith. “Unlike the manna that was delivered on divine dew at a set time, the text emphasizes the collapse of time. The people in their greed ate day and night, without restraint… The place name given for this incident literally means ‘graves of desire.’ Desire can become a tombstone, a marker of everything that we fail to do to preserve our best instincts and desires” (pp. 44-45).

Dr. Brown proceeds to quote from scholarly research on willpower. The more you use your willpower, the stronger it gets–but only to a degree. Like a muscle, it gets exhausted when used too much. Therefore, you have to practice and plan to avoid too much temptation. “[P]ick what you need to be disciplined about because it is impossible to have the mental strength to overcome all desire” (p. 45).

However, the more we practice and overcome our desire, the easier it becomes. One researcher “amasses scientific evidence to show that difficult tasks repeated multiple times become rote… We can train ourselves to follow new habits to the extent that they become a permanent fixture of the way we operate in any given realm, repeating new behaviors until they have the ease of old habits” (p. 46).

Dr. Brown proceeds to show that these academic insights into overcoming desire can be found in the Mussar literature. Focusing mainly on R. Eliyahu Dessler’s concept of the “nekudas ha-bechirah,” she drives home the importance of pushing the front line of the battlefield of self-training. “The more our capacity to do good becomes instinctive, the more able we are to move the lines on the battlefield so that we possess more moral territory” (p. 48). The key to behavioral change, to practical repentance, is discipline. And the key to discipline is slowly strengthening our willpower and ingraining ourselves into our desired behavior.

The religious life demands discipline and the Ten Days of Repentance, particularly a fast day, is an opportune time to examine our own failures of willpower. This is the time to make changes, both big and small. Today is the day to chart your path forward, to plan your teshuvah.

About Gil Student

Rabbi Gil Student is the Editor of, a leading website on Orthodox Jewish scholarly subjects, and the Book Editor of the Orthodox Union’s Jewish Action magazine. He writes a popular column on issues of Jewish law and thought featured in newspapers and magazines, including The Jewish Link, The Jewish Echo and The Vues. In the past, he has served as the President of the small Jewish publisher Yashar Books and as the Managing Editor of OU Press. Rabbi Student has served two terms on the Executive Committee of the Rabbinical Council of America and currently serves as the Director of the Halacha Commission of the Rabbinical Alliance of America. He serves on the Editorial Boards of Jewish Action magazine, the Journal of Halacha and Contemporary Society and the Achieve Journal of Behavioral Health, Religion & Community, as well as the Board of OU Press. He has published five English books, the most recent titled Search Engine volume 2: Finding Meaning in Jewish Texts -- Jewish Leadership, and served as the American editor for Morasha Kehillat Yaakov: Essays in Honour of Chief Rabbi Lord Jonathan Sacks.


  1. I started the book but was put off early on by her comment that teshuva is “returning to ourselves” when clearly the mitzvah of teshuva is לשוב אל השם

  2. I think it’s worthwhile to keep reading

  3. it is also very worthwhile to read the book “Willpower”, where I assume Dr. Brown got much of her information. It is a real mussar sefer (though obviously a secular work, written by two psychologists who aren’t religious at all)

  4. I am reading Erica’s book as well a chapter a day. The introduction about the proper translation of “tshuva” as “return” was moving and dead-on. I found her treatment of Hagar for the first day of Rosh Hashana as bold and eye-opening.

  5. @RJM There is a strong Kabbalistic tradition that the process of תשובה means returning to the essence of one self which is embodied in one’s צלם אלקים. One finds this in the מי שילוח and others from the school of Pesishche. Go back to the book…

  6. That might be a Kabbalistic tradition but the tradition of the Nevi’im starting with Moshe Rabbenu and through Haggai, Zecharya and Malachi as well as the tradition of Hakhamim from the Tannaim and Amoraim through the Rambam and onward was otherwise.

  7. Not to mention והשבת אל לבבך (though that can also be understood other ways)

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