Bread and Salt: The Essence of True Return

In this article, we'll delve deeply into sources and expand upon the contrasts surrounding abstinence.

The text of the Kuzari (Part 2, Discourse 50) states: "The Torah does not demand asceticism and instead follows a balanced approach, apportions each of the forces of the soul and body its due right, without excess. Excess in one weakens another... fasting is not considered service for those whose desires are weak and who are physically fragile. Indeed, reducing wealth is not service when opportunity allows for permissible indulgence, especially for those with familial responsibilities and intentions for the sake of Heaven; for them, plenty is suitable." In essence, our Torah distinguishes between awe, love, and joy. You draw near to Hashem in all these ways. Your subjection on fasting days isn't closer to the Divine than your joy on Shabbats and festivals, and even if joy transcends into song and dance, it is divine worship and connection with the celestial aspects.

Enjoying Our Daily Lives

Here, it's apt to recall the Dubner Maggid's parable (in his work Star of Jacob, Haftara of Parashat Vayikra) explaining Isaiah 43:22, "But you did not call me, Jacob, for you were weary of me, Israel." It’s akin to a wealthy man hiring a young boy to deliver goods. When the boy, drenched in sweat, returns claiming to have fulfilled his task, the wealthy man suspects an error, believing the boy mistakenly exerted himself on a different bundle—because the intended bundle was light, requiring minimal effort. This insight serves as a lesson against those who feign toil in their worship, fitting the biblical critique: "You were weary of me, Israel." Yet for His service and commands, it is written (Deuteronomy 30:14): "For the matter is very close to you," why then are you so tired? [See further discussions in the original text.]

Similarly, in 'Daas Torah' (by Rabbi Yerucham, Parashat Bereishit), it is noted how Torah is not to be perceived as a burden, and this elucidates the Talmudic saying (Yerushalmi Nedarim 9:1): it is not enough what the Torah has forbidden, etc. As further noted in Parashat Beha'alotcha, it's imperative for us to relish our everyday lives and to fulfill the scripture (Leviticus 18:5): "And you shall keep My statutes... which a man shall do and live by them," as one who perceives Judaism as burdensome and suffering requires introspection!

Who is the Jewish Ascetic?

The image of the Jewish ascetic contrasts the perception formed in childhood (largely influenced by Christian motifs). The true Jewish ascetic externally lives a life similar to others, yet fills it with spiritual substance, slowly detaching from worldly matters according to their genuine heart level and emotions, driven not by external actions but by an inner, persistent yearning. This originates from years of service to Hashem, joined by natural traits and suitable upbringing pulling them away from materialism.

Why the Lack of Emphasis on Bodily Needs in Sages' Conducts

Some claim that in accounts of sages' conduct, emphasis is often on their holiness and asceticism, typically highlighting their distance from worldly vanities, without mentioning the necessity of harmonizing bodily needs. Let's examine this claim.

Narratives about great sages usually highlight their pursuits of holiness and purity. Those privileged to serve or know great Jewish figures undoubtedly observed that their spiritual stature didn't make them gloomy or stressed but rather joyful, kind, and welcoming. Indeed, they derived immense satisfaction from Torah study and fulfilling commandments but didn't deny their bodily needs.

The reason these aspects are often underemphasized is twofold: firstly, ordinary conduct appears less striking compared to the miraculous holiness achieved by the sages, leading authors to either omit or heavily emphasize only their austere and holy attributes [sometimes even exaggerating, as known]. Secondly, acknowledging that time periods have shifted and generational weaknesses, not all practices of ancient sages [who notably excelled then too] are imitable today. Moreover, Rav Yitzchak Hutner suggested that these accounts often only present the ultimate spiritual achievements, omitting the growth processes—the struggles, falls, battles, and obstacles encountered along the way (as noted in 'Knowing Your Way in the Land' p. 359).

Approach of Ethical Works

There's contention that bodily needs are also underemphasized in ethical works. However, this isn't due to their lesser importance but because it's self-evident to any sensible person that mental peace is essential. Returnees are not devoid of intellect, of course, yet we don't solely trust our reasoning or previous experiences since we view them as mixed with desires, complicating the separation of elementary and necessary from self-indulgent advice. Thus, during initial exuberance, we might ignore essential comforts and incline to neglect physical pleasures, needing balance in the opposite direction.

The Teachings of Raavad and Rabbeinu Yonah

Nevertheless, earlier scholars addressed this clearly, as follows.

Raavad writes (in the Gate of Holiness): "A person should not inflict suffering on the soul lest the heart weakens, leading to deteriorations in actions and nature, and confusing the mind. The loss would be considerable, as it might disrupt Torah study and prayer; should one study, the Torah would be unsettled, unaligned with law and deductive reasoning because Torah is only acquired in joy. Do not avoid all joyous and pleasurable commandments, simply keep a watchful eye on destructive desires, ensuring they are not fully indulged."

In Rabbeinu Yonah's commentary (Proverbs 19:10), he mentions: "Pleasures were created for man's physical support, health maintenance, and mental expansion, for thought and knowledge require mental breadth. This is why it is stated (Berachot 57b): a pleasant home, wife, and furnishings widen a person’s consciousness. Consequently, a person’s intent and desires in seeking pleasures should be towards living a balanced life."

Kuzari's Commentary

The Kuzari extensively describes this foundation (Part 3's outset): In our era, someone choosing abstinence isn't spiritually nourished in isolation. Not bonded with the divine light to be his companionship, as with prophets. Not completed in sciences that God-engaged them lifelong like philosophers. Even if we consider him God-fearing and devout, wanting solitude with Hashem through known prayers, insistent supplications are only delightful initially as novelties. Later, repetition dulls their impact on the soul, bringing no submission to God or other soul elevation. Human nature seeks novelty in news, views, interactions, even accumulating wealth; the body also demands nourishment and intimate relations. One naturally yearns to benefit others, manage his household, support the poor or Torah scholars with his means. This ascetic's solitude amplifies innate demands continuously, recognizing harm through this path should logically lead to regret and sorrow over withdrawing from divine will—the purpose of engaging this proximity."

Teachings of Maimonides

Maimonides (in 'Eight Chapters', Chapter 5) states: "This complete Torah perfects us, as its witness claims (Psalms 19:8): 'The Lord's Torah is perfect, calming the soul; the Lord's testimony is trustworthy, making the simple wise.' Torah mentions none of this, intending the man to live a natural, moderate life, eating appropriately, drinking appropriately, engaging in permissible unions moderately, settling in cities justly and faithfully—not in deserts or mountains, not wearing coarse clothing, or self-torture, warning against this. As derived from oral traditions (Nazir 10a): 'And he shall atone for what he sinned against the soul,' implying even one abstaining merely from wine is called a sinner; how much more so one abstaining from all things."

And so ruled Maimonides (Laws of Traits, Chapter 3, Halacha 1), the Taz supports the aforementioned ruling of Maimonides (Even HaEzer 25:1), expressing: On the verse (Proverbs 3:6): 'In all your ways acknowledge Him,' it implies one who eats and drinks, enjoying to maintain strength for serving Hashem receives reward as does one who fasts, commenting (Psalms 127:2): 'Vain for you who rise early,' explaining some scholars forgo sleep for Torah immersion, while others sleep to strengthen for it; indeed, some achieve as much in an hour of study as others do laboriously in two, both earning equal reward. Therefore, 'vain for you to weary yourselves...'"

Conclusion

In conclusion, every person must cater to the mental essentials their body and soul require, vital for sustained function, faith, and survival. Needs vary between ancient times and today, among individuals themselves. A returnee and a traditional religious friend may have significantly different past exposures and resulting requirements.

A wise person foresees needs; the matter lacks clear-cut rules, benefiting one can harm another, necessitating advice, discretion, and divine assistance.

Even those understanding these principles struggle to internalize that prioritizing mental fulfillment is neither concession nor frailty. We must bear in mind our ultimate goal here—to be servants of Hashem, fostering heart connections in His service; hence, tending to heart needs preserves a vital condition for commandments to impact meaningfully (as extensively discussed above), making it inherently a mitzvah, akin to the teachings of the Ramchal and Duties of the Heart.

Adhering to these [within permitted moderation] infuses life with vitality and joy, crucial for our functionality. Those choosing renunciation mistakenly equate sacrifice with divine acceptance, perceiving suffering and tears as favored offerings. Crucially, such persons overlook that Hashem desires no dalliance with burdened souls leading themselves to despair. Indeed, Torah labels this a sin, as illustrated by the Nazir offering a sin sacrifice for abstaining from wine (Numbers 6:11, expanded in Taanit 11a).

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