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Epictetus's Baths, Seinfeld's Equilibrium, and How to Say Baruch Dayan ha'Emes with Joy (Epictetus - Enchiridion 4)
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Epictetus's Baths, Seinfeld's Equilibrium, and How to Say Baruch Dayan ha'Emes with Joy (Epictetus - Enchiridion 4)

Four minor monetary fluctuations befell me. In this episode, we enlist Epictetus, Seinfeld, and Rambam to unpack the insights I gained from what happened.

The Stoic Jew Podcast content  from the beginning of May until Shavuos has been made possible by Dan Horowitz, who has graciously taken up my experimental request for an "accountability sponsorship" in hopes that this will result in more Stoic Jew content.

Title: Epictetus's Baths, Seinfeld's Equilibrium, and How to Say Baruch Dayan ha'Emes with Joy (Epictetus - Enchiridion 4)

Season 14 Episode 3
Length: 19 minutes
Synopsis: This episode was inspired by four occurrences that recently befell me, each of which involved what we'll dub "a minor monetary fluctuation." The rest of the episode is devoted to unpacking the insights from these occurrences, using Epictetus as our guide, Jerry Seinfeld as our role model, and Rambam as the teacher who connects it back to Torah.

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Sources

Epictetus – Enchiridion (The Handbook) 4

When you are about to undertake some task, remind yourself what sort of business it is. If you are going out to bathe, bring to mind what happens at the baths: there will be those who splash you, those who will jostle you, some will be abusive to you, and others will steal from you. And thus you will undertake the affair more securely if you say to yourself from the start, “I wish to take a bath, but also to keep my moral character in accordance with nature.” Do likewise with every undertaking. For thus, if anything should happen that interferes with your bathing, be ready to say, “Oh well, it was not only this that I wanted, but also to keep my moral character in accordance with nature, and I cannot do that if I am irritated by things that happen.”

Seinfeld: Season 5 Episode 22 “The Opposite”

https://en.wikipedia.org/wiki/The_Opposite

Rambam: Commentary on the Mishnah, Berachos 9:5

אמרו כשם שהוא מברך על הטובה, ר"ל שיקבלם בשמחה ויכבוש רגשותיו ויישב דעתו כשמברך 'ברוך דיין האמת', עד שיהיה כמו בזמן שהוא מברך 'ברוך הטוב והמטיב', וכמו שאומרים חכמים ברוב עניניהם: כל מה דעביד משמיא לטב. וזה דבר מושכל אצל הנבונים אפילו שלא הזהירה עליו תורה, לפי שהרבה דברים נחשבין לרע בתחלתם וסופם מביאים טובה גדולה, והרבה דברים נחשבים בראשיתם טוב ויהיה בסופם רע מאד.

ולכן אין ראוי לנבון להצטער בבוא צרה גדולה וגזירה הרת סכנה, לפי שאינו יודע התכלית. וגם אל יתפתה וישמח שמחה רבה כשתגיעהו טובה לפי מחשבתו, לפי שאינו יודע התכלית.

וכן אסרו עליהם השלום להרבות בשמחה ושחוק זולתי אם היתה אותה השמחה בדבר נעלה כלומר עשיית הטוב ודרישתו.

אבל האזהרה מהדאבון והצער הרי הוא מפורסם מאד בספרי הנבואה עד שאין צורך לדבר עליו. וכל זה אם לא היה אותו אדם שרוי בטוב מראשיתו ועד אחריתו ויחשוב החושב שהוא מאושר מאד, ואותו האושר המדומה יהיה הסבה למנוע ממנו האושר האמתי ויהיה הוא הסבה לטרדו מחיי העולם הבא, ועל כגון זה אמר: "יש דרך ישר לפני איש ואחריתה דרכי מות". ולכן יכוון האדם מחשבתו ויבקש מהאל שיהיה כל מה שיקרהו בעולם הזה מרעותיו וטובותיו סבה להשגת האושר האמתי.


I have no doubt that there are other lessons and insights one can derive from such occurrences. I’d love to hear your thoughts!

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