The Pursuit of Happiness

And Moses said to Aharon, and to Eleazar and to Ithamar, his sons: Let not the hair of your heads go loose, neither tend your clothes, that you do not die, and that He be not wroth with all the congregation. But let your brethren, the whole house of Israel, bewail the burning which Hashem has kindled. (Sefer VaYikra 10:6)

1. The death of Aharon’s sons

Our parasha describes the death of Aharon’s sons, Nadav and Avihu. Their deaths occurred on the eighth day of the dedication of the Mishcan – the Tabernacle. On the previous days of the dedication, the service in the Mishcan was performed by Moshe. On this day, Aharon and his sons assumed the responsibility of performing the service. In response to Aharon’s service a flame descended from the heavens and devoured the sacrifices that he had placed upon the altar.

His sons, Nadav and Avihu, reacted to these events by presenting an offering of their own design. They were punished for introducing an unwarranted change to the service. A flame from heaven consumed them.

Moshe consoled his brother Aharon. He also told Aharon and his remaining sons that they must not interrupt their service in the Mishcan in order to mourn the deaths of Nadav and Avihu. Instead, the rest of the nation would honor the departed though mourning their deaths.[1]

Maimonides explains in his discussion of the laws of mourning that the Torah requirement to mourn one’s departed relatives is derived from this incident.[2] He explains that the Torah commandment requires only that we mourn the departed on the day of his or her death and burial. In other words, ideally, the departed are to be buried without delay – on the day of his or her death. The Torah confines the period of mourning to that day alone.

2. The practice of seven days of mourning

As we know, we observe an initial mourning period of seven days in response to the death of a close relative. Maimonides explains that this seven-day period of mourning was not established by the Torah. However, it is a very ancient practice. It was established by Moshe. He adds that Moshe also established the practice of observing a seven-day period of celebration on the occasion of marriage.[3] In other words, Moshe established two seven-day observances. One is a seven-day period of intense mourning in response to the loss of a close relative. The second is a seven-day period of festive celebration on the occasion of marriage.

It is interesting that Maimonides notes both of these seven day observances in his discussion of the laws of mourning. Why does he insert into this discussion that Moshe also established a seven day wedding celebration?

3. The joy of marriage and the sorrow of loss

The loss of a beloved relative and marriage are both intense emotional experiences. These two life-cycle experiences evoke opposite responses. We respond to loss with sadness and even anguish. Marriage is an occasion of extraordinary joy. Indeed, they are two of our most intense emotional experiences. In each of these instances Moshe created a framework in which to give expression to our feelings. Death and loss must be mourned. The sanctity of life demands that death be mourned. However, mourning should have boundaries. After seven days, mourners must begin to emerge from sadness and to restore the normal rhythm of life.

Similarly, marriage should be celebrated. Man and woman were created to join together and complete one another. In marriage we find fulfillment and with our partner we become whole. It must be recognized as an immensely important and joyous occasion. It must be celebrated. It deserves and even demands a seven-day period of rejoicing. After those seven days the couple must move forward and begin to build their lives as partners.

4. Moderating joy and sorrow

We can now understand Maimonides’ treatment of the two practices established by Moshe. Maimonides mentions them together because both practices serve similar purposes. Each provides a balanced response at times when our own emotional responses may be either inadequate or excessive. The seven-day periods of mourning and rejoicing are designed to serve as measured and moderate responses at these times of sorrow and joy.

5. The Torah’s emphasis on moderation

In the second section of his Mishne Torah – his code of Torah law – Maimonides discusses the importance of moderation. Providing numerous examples, Maimonides urges that we exercise moderation in all of our activities and attitudes. We should not be insensitive toward others and neither should we be devoid of empathy. We should not be miserly but neither should we be careless with our money. Rather, in these areas and in all others, the moderate course is best.[4]

In the context of this discussion, Maimonides discusses happiness. He explains that a person should not give oneself over to a life of frivolity. Neither should a person be somber. Instead, a person should strive to be happy and content all the days of one’s life.[5]

Maimonides’ comments provide an interesting perspective on Moshe’s establishment of seven-day periods for mourning and marriage celebrations. These two observances are expressions and implementations of the Torah’s goal of encouraging moderation.

Hashem will establish you for a holy people unto Himself, as He has sworn to you; if you shall keep the commandments of Hashem your G-d, and walk in His ways. (Sefer Devarim 28:9)

6. Traveling in the ways of Hashem

Maimonides treatment of this issue in the opening sections of his code suggests that he views moderation as very important and even as fundamental to Torah observance. He does not elaborate on the foundation for this view. However, he does explain that the Torah commands us to strive for moderation. This commandment is not explicit. The Torah commands that we travel in the ways of Hashem. Maimonides suggests that we fulfill this commandment by adopting the behaviors that the Torah ascribes to Hashem. We are required to imitate Him. The moderate behaviors that the Torah urges upon us are synonymous with the behaviors ascribed to Hashem.

Consequently, according to Maimonides, our pursuit of happiness and contentment rather than frivolity or a somber attitude expresses our intent to imitate Hashem and to travel in His path.

7. Happiness and wisdom

However, Maimonides explains that there is another reason for seeking happiness and contentment. According to Maimonides, our happiness and contentment are crucial to our pursuit of knowledge. Maimonides notes this issue in his discussion of prophecy. He explains that a state of happiness and contentment is a prerequisite to the prophetic experience.[6] It seems that our imaginations, intuition, and reasoning are most effective when we are in a healthy emotional state. If one is depressed, somber, or in a nonsensical mood, intellectual capacity and imagination are encumbered.

And G-d said: Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth. (Sefer Beresheit 1:26)

8. Two perspectives on happiness

Superficially, the Torah’s emphasis on the importance of happiness seems to conform to the value expressed and enshrined in our Declaration of Independence. However, Maimonides’ perspective is very different from that of our founding fathers. The Declaration of Independence does identify the pursuit of happiness as a fundamental individual right. However, it does not address the issue of why happiness is important. This suggests that this is a right to which we are entitled as sentient biological organisms. The Declaration is expressing an enlightened humanitarian value.

Maimonides’ perspective is that human beings are not merely more advanced biological organisms. We are uniquely endowed with the capacity to perceive and to discover truth. This unique attribute corresponds with an exclusively human mission – the pursuit of truth. Happiness and contentment are essential to our success in this mission. Therefore, they are fundamental to our humanity.

In other words, Maimonides suggests that happiness is not an end unto itself. It does not give our lives meaning, purpose, or value. Instead, we are charged to strive for happiness in order to find fulfillment in the pursuit of truth.

 

[1] Rabbaynu Ovadia Sforno, Commentary on Sefer VaYikra 10:6.

[2] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Avel 1:1.

[3] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Avel 1:1.

[4] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Deyot 1:1.

[5] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Deyot 1:4.

[6] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Yesodai HaTorah 7:4.