Does God want us to enjoy the world?
Hello Rabbi,
Does the Rabbi know of any reference from Torah sources regarding the attitude toward a person’s love for himself and his life?
I am providing emotional help to a religious person who refuses to enjoy the world if it is not God’s will, and we are currently having a Socratic dialogue about God’s attitude towards loving His world and man’s love for himself.
The Jew is in deep existential depression and I want to present him with sources from Judaism that God wants man to love himself and his life here in this world, and not just the world to come.
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- The Mimra of R”l who wept on his deathbed because he did not have time to eat everything he had: Gittin 44:1 (I think there are also parallels)
- The story of the old man Hillel going to the bathhouse because he is taking care of his body and this is the will of God: https://agadastories.org.il/node/735
- Of course, the blessing of the Nahanin precedes it (Brakhot 3a). The Gemara says that it is forbidden to enjoy the O’Z without a blessing. It is proven that with a blessing it is perfectly fine.
- B.C. Za’ab: The Rabbi said, “The one who atones for his sins is the one who atones for his sins, and what sin is committed against him, except that he grieves himself for the sake of wine, and not for the sake of Deuteronomy 106. And what is it that he grieves himself for the sake of wine? He is called a sinner who grieves himself for all things, all the more so.
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Lest a person say, since envy, lust, honor, and the like are an evil path and take a person out of the world, I will withdraw from them to the utmost and distance myself from them to the last, until he does not eat meat, drink wine, marry a woman, live in a nice apartment, or wear nice clothing except sackcloth and coarse wool, and the like, such as the priests of idolaters. This too is an evil path and it is forbidden to follow it. The one who walks this path is called a sinner,
For he speaks of a Nazirite and atonement for him rather than a sin against the soul,
The Sages said, and what if a Nazirite who abstains only from wine needs atonement who abstains from everything and anything, all the more so. Therefore, the Sages commanded that a person refrain from things that are forbidden by the Torah alone, and that he should not forbid himself by vows and oaths from things that are permitted. Thus the Sages said, "It is not enough that what the Torah forbids, but that you forbid yourself other things, and in this case, those who are always interested are not on a good path, and the Sages forbade a person to asceticize himself by fasting, and from all these things and the like." Solomon commanded, saying, "Do not be overly righteous, nor overly wise; why should you be desolate?" (Rambam, Laws of Opinions, Chapter 3, 51. According to Ta'anit, 11:1)
Is the rabbi in favor of philosophical treatment?
I am in favor of what is beneficial.
Regarding the Mishnah, eat a piece of bread with salt.
See the book Heshon Nefes, by R’ Mendel Lapin Zetzuk’l, Likuti Batar Likuti on what belongs to chapter B’ Patience.
Hello therapist, I don't know what type of relationship you have with your patient (psychiatrist, psychologist, teacher, mentor, friend, etc.), but if you are not a psychiatrist or psychologist, and your patient suffers from deep depression, then you need to refer the patient to professionals, and I hope the patient will have a complete recovery in body and mind.
Rabbi,
It seems to me that the third evidence from the blessing of Nehanin is questionable.
Simply put, the pleasure to which the questioner was referring is not the same pleasure mentioned in the Gemara there, because the pleasure mentioned regarding Meila is nothing but consumption.
It is possible.
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