Enjoying Hashem’s World

By: Rav Reuven Taragin

Hashem created a world that fulfills all our needs and, in His kindness, endowed it with beauty. For example, instead of merely providing pools of water and minerals, He formed water as rivers, lakes, and waterfalls, and provided food as a diverse array of flavorful fruits growing on beautiful trees.

The Torah mentions beautiful trees when describing the garden where Hashem placed man after creation (Ber. 2:9). Later in the perek, Hashem commands man to eat from the fruit of these trees (2:16). The MeshechChochmah explains that this mitzvah involves not only sustaining life but also deriving enjoyment from the fruit. Hashem created a beautiful world with delicious food intended for our enjoyment.

Appreciating and enjoying Hashem’s world can also exert a spiritual influence. Rabbeinu Bechayei explains that this is why Yitzchak Avinu requested his favorite food from Eisav before bestowing a blessing (Ber. 27:4). Yitzchak sought to elevate his soul through the enjoyment of food, thereby enabling him to bless Eisav appropriately.

Yitzchak further demonstrated his appreciation for Hashem’s world immediately before giving his berachah by noting the pleasant aroma of the field that Hashem had granted his son (Ber. 27:27). According to the Sforno, Yitzchak recognized that Hashem enhances both our food and environment with pleasing aromas, granting us profound spiritual pleasure. The Sforno adds that a deeper appreciation of Hashem’s goodness leads to increased blessings. The more we value the enjoyment that Hashem provides, the more He bestows upon us.

Hashem created everything for our use and enjoyment, and we express gratitude by partaking in these gifts. The Yerushalmi cites Rav, who teaches that in the afterlife, individuals must account for foods they saw but did not taste. The Yerushalmi (Kid. 48b) further notes that Rebbe Elazar, mindful of this teaching, would save money to sample each type of food each year. By enjoying Hashem’s creations as such, we also demonstrate our appreciation.

The Gemara in Taanit (11a) explains that Rebbe Elazar Hakapar used this concept to clarify why a Nazirmust bring a Korban Chatat for abstaining from wine, which is considered a sin. Based on this, Shmuel labeled those who chose to fast rather than eat as “sinners.” Drawing on these sources, the Rambam (Dei’ot 3:1) asserts that Judaism rejects a monastic lifestyle. We are not meant to separate ourselves from meat, wine, married life, and comfortable living. In fact, we are prohibited from doing so.

However, Rebbe Elazar adopted an opposing perspective: that a nazir should be considered as a saint. According to Rabbi Elezar, only the nazir who becomes tamei is considered a sinner for defiling his sanctity. One who can successfully observe the Nazirite laws or even fast and still function should ideally do so. Although, as noted in the Yerushalmi, Rebbe Elazar valued tasting each of Hashem’s foods annually and he also maintained that overall, we should minimize our eating.

The Ramban (Bam. 6:11) goes even further and identifies the sinful aspect of nezirut as its conclusion. The state of nezirut is holy, and he is considered a sinner only for ending it. It would have been best for him to continue his state of nezirut forever. He needs atonement for choosing to end it.

The view of nezirut as holy connects to the broader concept of kedushah. The Sifra (Ked. 1) explains that we fulfill the commandment of Kedoshim Tihiyu (Vay. 19:2) by separation. In a similar vein, the Gemara(Yevamos 20a) adds that we achieve kedushah through how we relate to what is halachically permissible.

Why does holiness hinge on separation, on refraining from permitted behavior? The Rishonim offer two explanations, both of which are important for understanding the nazir as well.

Rashi explains that we achieve holiness by distancing ourselves from sin. One who cares about sin distances himself from it by avoiding even permitted things that border on or could lead to sin. The Gemara (Ned. 9b) gives an example of such a nazir. A shepherd from southern Israel saw the reflection of his beautiful face and hair in a well, which lured him to sin. In response, he decided to become a nazir and (eventually) cut his hair.

Our desire for pleasure can also lead to sin. In fact, the Torah tells us that it inspired the very first sin: “And the woman saw that the tree was a delight to the eyes and desirable” (Ber. 3:6). The first man and woman sinned because she desired the tree.

The Ramban (Vayikra 19:2) interprets the need for separation as extending beyond the risk of sin. Kedushah involves not only our approach to sin, but also our relationship with permissible actions. Within the boundaries of halachah, one could marry and have relations with many women, become a drunkard, or eat in a gluttonous manner. Individuals may overindulge in physicality to the point of becoming a “naval birshut ha Torah—a degenerate within the bounds of the Torah,” conducting themselves in an unbecoming way, including profanity and intoxication.

Indeed, pleasure is dangerous both because it can lead to sin and because it can foster obsession. This obsession may lead a person to become crude and animalistic or divert his attention from the true purpose of life: mitzvah observance and spiritual growth.

The areas Kedoshim Tihiyu directs us to avoid are very specific. They are the goals and emotions we share with animals. Like animals, Hashem designed us to survive; our DNA drives us to ensure our personal survival by eating and the survival of our species through reproduction.

Animals have survival as their sole life goal. Man, though, is ennobled by a spiritual, G-dly soul. This soul is meant to inspire us to seek higher goals and live holier, more meaningful lives. The only way we can realize these goals is by controlling and channeling our animalistic instincts.

Although eating and reproducing are essential and are among Hashem’s commandments, they should not become the central focus of our lives. This is why Kedoshim Tihiyu specifically addresses our approach to food and reproduction. We are called to be holy people who prioritize the spiritual over the physical aspects of life.

Judaism does not reject physicality; rather, it directs us to focus on spirituality. This orientation should inspire us to minimize our involvement in pursuits related to animalistic survival, such as food and marital relations, and to invest our time, thoughts, energy, and resources in spiritual and personal development.

We have seen that on the one hand Hashem has created a beautiful and pleasurable world for our enjoyment. On the other hand, we are instructed to limit our pursuit of pleasure to prevent sin and avoid becoming preoccupied with physical enjoyment.

How can we achieve a balance between these two principles?

Based on the aforementioned Gemara in Taanit, the Mesillat Yesharim (13) distinguishes between needs and wants. We should not hesitate to partake of and enjoy what Hashem provides to meet physical and emotional needs, but we should not allow desire to lead to excess.

We should appreciate the beautiful world Hashem has provided, including the variety of available foods and the experiences. However, we must avoid becoming preoccupied with the physical by pursuing more than is necessary for our well-being and happiness.

May this understanding inspire our greater appreciation for the beautiful and enjoyable world Hashem has created, while encouraging mindfulness of our life’s mission and objectives. 

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA. His new book, Essentials of Judaism, can be purchased at rabbireuventaragin.com.