Does G-d Want Us To Enjoy Ourselves?
One thing I haven't figured out yet: Does G‑d want us to enjoy ourselves, or not?
I've looked at the classical sources, and the message is mixed. Here's a sampling of what I found:
The biblical command, "You shall be holy" (Leviticus 19:2), is understood by the sages of the Talmud as an injunction to "sanctify yourself by abstaining also from that which is permitted to you" (Yevamot 20a); Nachmanides goes so far as to count this as one of the 613 mitzvot.
On the other hand, the Torah calls the Nazirite (a person who takes a vow to abstain from wine) a "sinner". What's his sin? The fact that he renounced one of the pleasures of G‑d's world. "Is what the Torah has forbidden you not enough," explains the Talmud, "that you assume further prohibitions upon yourself?" If a person is a "sinner" because he abstains from wine, the Talmud goes on to deduce, imagine what the Torah would say about those ascetic-types who are constantly fasting and otherwise depriving themselves.
On the other hand, the Torah also calls the Nazirite "holy", prompting another Talmudic sage to apply the reasoning of his colleagues in reverse: if the Torah calls a person "holy" just for abstaining from wine, imagine the praises it would bestow on one who abstains from all worldly pleasures... (Both opinions are cited in Nedarim 10a.)
How about this one, from Ethics of the Fathers 6:4: "This is the way of Torah: Eat bread with salt, drink water in small measure, sleep on the ground, and live a life of hardship." Contrast that with Rav Nachman's assertion that a point of Torah law can be properly understood after enjoying a juicy beefsteak (Bava Kama 72a), or Rabbi Chizkiah's declaration, "A person will have to answer for everything that his eye beheld and he did not consume" (Jerusalem Talmud, Kiddushin 4:12).
So which is it? Is it conquering the animal self, transcending the mundane, revealing the supremacy of spirit over matter? Or is it goodness and virtue to be found in every part of G‑d's world and every aspect of G‑d-given life?
I think there may be a hint of a solution in the Torah's laws of vows (Numbers 30), and the way that their deeper significance in understood in Chassidic teaching. The Torah speaks about a young woman, on the threshold of maturity, who vows to abstain from a certain indulgence (e.g., "I swear, no chocolate for a week!"), and her father's legal right to annul her vow.
The idea is that there are circumstances and stages in our lives in which we are still in our spiritual adolescence. In this state "vows" are necessary, because a full exploration of our material nature is more than we can safely handle. But in a more advanced state of spiritual maturity (represented by the "father" in the Torah's account) these vows are annulled. Indeed, even as the "daughter" in us is struggling with our physical self, the "father" in us embraces it.
That's the concept. How it's to be applied is another matter--like I said, I haven't figured it out yet.
" Eat bread with salt and drink water in small measure. "
This diet is now known to not be conducive to good health. Salt is a killer via diabetes, Bread is flour based and eating it gives a big elevating sugar hit, with weight gain and diabetes.
Water flushes the system. 8 glasses of water a day are recommended. Water is a mainstay for good renal function, and body membranes including the brain, and prevents dehydration.
Makes one wonder what is okay to eat, since carbonated drinks are also not good for you. I guess that it is back to fruit and vegetables and nuts and beans and vitamin supplements, a glass of red wine , a bite of dark chocolate. Pretty bland.
Think that i will go for the moderation in all things except water, fruit and veggies.
I'm really not that knowledgeable on the suject, but from my limited understanding, I feel that in order to properly inquire about human enjoyment, one must examine the nature of the pleasure. Is the pleasure frivolous, or satisfying? fleeting, or purposeful? Surely the pleasure one gets from getting closer to G-d can't really be called sinful. Nor could the pleasure derived from doing drugs and having sex all day be called holy. I think that G-d as I understand him, wants us not to seek pleasure neccessarily, but embrace and appreciate the pleasure we feel from holy actions or envirnments. And I think that using the gift of pleasure to draw us towards holiness is a beautiful and effective proccess
Call out and he will isten and call back. Reach out and he will help deliver his truths. Standing around is respectful but act towards enjoyment is a goal for relaxation and further thinking to help others.
This article tells us that in the beginning of our service, we must monitor and limit ourselves. Once we mature, we must partake of this world, in order to elevate it.
What about R' Yehuda Hanasi, who on his deathbed said that even his pinky did not derive any pleasure from this world at all (as mentioned in the article on chabad.org titled "The Big Deal About Rich People"). Surely he was on the level where he could benefit from this world?
Very interesting concerning sin as disobedience in refraining from that which is permitted. My own story is that I encountered a mystic who changed my life gioving it direction. This mystic is Jewish but he lived in India for quite some time and embraced Hinduism. As a Jew his practice of worshipping Shiva is a bit off line but he explained everything. I was brought up as a Unitarian, which is completely different from Christianity.
when adam was placed on earth, G-d granted man dominion over all the things on the earth, all the plants, all the creepy crawly things, all the beasts in the field, and animals in the sea.
G-d then laid out prohibitions of certain things. for example, shellfish, swine, blood, murder, incest.
there is no paradox when one realizes that although mankind was given free will to choose his/her actions on a daily basis (a gift which not even angels enjoy) some actions will lead you closer to G-d, and some will lead you further from G-d.
what makes us holy is our conscious ability to choose between right and wrong according to Torah. an american indian may smoke peyote to become closer to his earthbound gods. in judaism, consuming mind impairing plants does not elevate us to a higher plain above earth's spirituality.
therefore, drugs are "permissible", because they exist, & we have free will to use them, but we are not advised or ultimately holy according to Torah and G-d if we do
What do you mean you haven't figured it out yet? Its clearly stated:
Hayom Yom Nissan 27, 12th day of the omer
The permissible, when done for one's pleasure,1 is completely evil, as the Alter Rebbe writes in Tanya, Chapter 7, for we are commanded, "sanctify yourself with what is permitted to you."2 One must introduce sanctity into those matters that are permissible so that they serve the purpose of enhancing one's Torah, mitzvot, fear-of-G-d and good character traits.
FOOTNOTES
1.
E.g. eating kosher meat but like a glutton, etc.
2.
Vayikra 19:2 and Ramban; Yevamot 20a.
Paul says he abstains from wine. That is OK. But does he make kiddush on Shabbos and Yomtov? And if he does, does he use grape juice? If so, he is not being a Nazir, which is good.
Thank you for being such givers. You are a great help.
Paul Moiner brings up precisely the question I wished to address. The Torah says that the Nazirite must bring a burnt offering, a peace offering, and a sin offering when his vow ends. The Talmud asks why he must bring a sin offering--what was his sin? It answers that in the World to Come, the soul will have to answer for every permitted pleasure, such as wine, which it failed to enjoy. We are sent into this material physical world to deal with it. Otherwise we could have remained in the spiritual bliss of Heaven. Dealing with this world, growing by contact with it, includes dealing with its permitted pleasures. The Torah tells us what is forbidden, such as adultery, drunkenness, etc.. At times Jews have been ascetic--the other side of Yanki Tauber's presentation--but the duty to raise the holy sparks by enjoying Gd's gifts remains. We make a blessing to G-d Who gives it to us, with the intent that it strengthen our service to Gd & that it help the Unification of The Name.
Well this week I reicieved the daily dose called G-d in exile. the main point of this article is that some time we limit G-d's presence to be only in prayer and certain places only, but the Holy one created the world so everything in this world has spirituality so even when we are enjoying our self with the pleasures in his creation we are not being unholy. I feel that the sages are presenting two sides in order to teach us to be in a balance. So torah also teaches not to drink to much wine lest we forget the torah. So I feel that when we are enjoying ourselves we should rememeber the the torah and rememeber to say a blessing for all the joys that the Holy one grants us.
G-d certainly wants us to enjoy ourselves as Chassidus emphasises how a Jew must always be besimcha (joyous).The challenge is for our pleasure and joy to be exercised for mainly spiritual matters like learning Torah etc.(as expounded in Kuntres Umaayon different levels of pleasure) and for doing Mitzvos like helping another etc.The Rebbe actually points this out regarding the abovementioned "way of Torah",that the enjoyment should and will come from the learning of Torah.
Hello again. I felt the need to point out that I am not a Rabbi and the opinons that I have expressed in my comments here should not be taken for granted as correct or appropriate. Thank you.
As I was reviewing the comment I posted previously, I realized it was not correct for me to say or imply that "making vows" is an appropriate way to engage pleasures or find a balance. Actually, if I recall correctly, vows should generally be avoided, and one should try to do the correct thing without the need for vows.
My understanding is that pleasure is a vehicle for serving G-d. There are occasions where we are down right commanded to have pleasure, such as delighting in good food and drink on the Sabbath and holidays. I believe that the solution to the seemingly disparate views in Torah regarding (permitted) pleasure is this: pleasure used as a means to a higher end is good, holy, and required by Torah (we are meant to elevate all of permissible human experience; even the most mundane. In fact, it is a mission that we will be held accountable for if neglected, as quoted from Rabbi Chizkiah). If on the other hand, the context of the pleasure is self serving (pleasure for nothing more than its own sake), this should be avoided and making a vow to distance oneself from this is laudable. However, one should then endeavor to develop the spiritual "maturity" to remain focused on the higher purpose while embracing the pleasure. Abstinence should be temporary; the goal is engaging/elevating pleasure.
I have vowed to abstain from sex while unmarried. I also have vowed to not cut my hair. I do not comsume alcohol. The energy that would be used by indulging in these activities I put towards other aspects of my life such as music and poetry , Torah study and the love of nature, serving my fellow man and serving G-d. As a result, these aspects of my life are greatly enhanced and I live a happy life of peace and sometimes grief and sadness, and most of the time, joy and bliss. Does this make me a Nazirite or does it make me just me? Should I forgo these self imposed vows and abandon my happiness or stay the course and remain content? I suppose it is all a shade of grey that Yanki alludes to in his comment to M. Here's to gray!
What is permitted to us? "You shall be holy." The presence of the intention of sanctification plays a critical role in evaluating from what to abstain. Conquering the animal self would not mean to deprive it of its nourishment. It is meritorious to eat with the intention of nourishing oneself to serve G-d. What is sought may be to align our animal self in a balance between two extremes (i.e. perhaps through vows) to help us in performing G-ds will. In this normal area (i.e., occasional juicy beefsteak), an optimal level might be achieved where an intense appetite interfering with a clear understanding of Torah would be mitigated, and where the overindulgence of such food would be reduced so as not to distract oneself from studying Torah. The intention in this example of food is to study Torah (i.e, to be holy). If, on the other hand, the person intended to deprive himself of food to look better at the expense of energy to emerge oneself in Torah study, the case may be different.
There is a difference between happiness and fun. We too often assume that these are the same things. One glass of wine can Bless. Ten makes one into a drunk.
"You shall be holy" (Leviticus 19:2) - You shall understand! "For everything there is a season and a time for every matter under heaven. A time to love and a time to hate; a time for war and a time for peace." (Eccl. 3). Because we live in states of duality, as opposed to G-d's Unity (Echad), we are bound to templates of our emotions.
But the deeper our understanding of Torah, the more we can "see" into the situation that is the cause of our "sorrow". What appears as sorrow may be a blessing in disguise. And Rabbi Akiba was forced to stay in the field, as opposed to the town and then his lantern broke. The next day he awoke and saw that the soilders had come during the night and destroyed the whole of the town.
And let us remember, The Divine Presence does not dwell in a place of dejection.
You make two leaps of judgment:
a) You presume that an answer that explains that both sides of a query have validity is a "non-answer."
b) You presume that (what you call) a "non-answer" bespeaks confusion. Personally, I've been more confused by simplistic answers than by honestly and carefully-presented "non-answers."
One more point: In general, it can be said that the world is divided between those who say "nothing is black and white" and those who say "everything is black and white." The Torah (and here I risk being accused of another "non-answer") takes neither approach. Rather, it identifies areas of absolute right and wrong (areas of "issur," forbidden actions, and of "mitzvah," obligatory actions); but it also identifies an area of "reshut," permissible actions. Contrary to common perception, reshut is not a "free zone"; here, too, there is right and wrong. But the right and wrong is far more subtle and shifting, and relative to the person and the circumstances. There are no definitive lists or rules to guide us here, only principles, attitudes and examples. Obviously, the challenges and the possibility for error are greater--yet so are the potential rewards. (For more on this you may wish to refer to http://www.chabad.org/2946 )
- Kabbalah & Chassidism (2370)
- Pleasure; Delight; Fun (16)
- Materialism (27)
- Asceticism (13)
The Torah attempts to instruct men and women in that which they should strive and that which they should not strive. In the modern sense these are behavior goals which have positive practical and moral outcomes or they are behavioral goals which have adverse or negative practical and moral outcomes.
The Torah constructs an outline for a "discipline" in our individual behavior extending the positive consequences onto the community. In this philosophy meagerness in want (appetite) to satiate our senses is a value worthy of praise but
not in the sense we should beggar ourselves. This extreme should be avoided as all extremes should be. In doing so we do not deny ourselves the juicy steak but deny and avoid with extreme caution the overindulgence of the juicy steak. Why?
Because in a state of overindulgence we lose our perspective to that which we are doing? The entire perspective and value of life is lost to mere consumption.
God is gone, the cow is gone, we just eat.