In anticipation of his meeting with Eisav, Yaakov sent a peace offering of numerous animals, with the hope that his generous gift would assuage any ill feelings that Eisav might have had toward him. After receiving Yaakov's present, Eisav tried convincing Yaakov to take back his gift since he was not lacking monetarily. In response, Yaakov pushed Eisav to accept the gift, "For Hashem has been gracious to me and I have everything (kol)" (Bereishis 33:11). While the simple translation of "kol" certainly refers to Yaakov's many materialistic acquisitions, Chazal explained Yaakov's response in reference to the spiritual arena.
The Gemara tells us (Bava Basra 16b), "Hashem gave three people a taste of the next world while they were still living in this world: Avrahom, Yitzchak and Yaakov. This can be deduced from that which we find that the Torah writes "bakol" in reference to Avrahom, "mi'kol"in reference to Yitzchak and "kol" in reference to Yaakov." The subsequent Gemara makes another statement regarding the above pesukim. "There were three people whom the Yetzer Hara did not rule over: Avrahom, Yitzchak and Yaakov. This can be deduced from that which we find that the Torah writes "bakol" in reference to Avrahom, "mi'kol" in reference to Yitzchak and "kol" in reference to Yaakov."
Rav Wolbe (Shiurei Chumash, Vayishlach 33:11) explains that there is no reason to understand that these two statements of Chazal disagree with one another. Our aim in this world is to reach a level where we "taste" Olam Haba while still living in this world. How does one achieve such a goal? It is achieved when, not merely does one rule over his Yetzer Hara, but actually succeeds in causing hisYetzer Hara to become subservient to him. In other words, the evil inclination is channeled toward the positive and thus transformed into "good." This is the idea intended by Chazal when they said, "Love Hashem with all your heart[s] i.e. your good inclination and your evil inclination"since even the evil inclination can be transformed into a tool which is used to achieve love of Hashem.
Rav Wolbe related that when he would pass the Monastery of the Silent (in Latrun Israel), his heart would go out to them. They are simply misguided. Not only do they live their lives in celibacy and poverty, they also refrain from speaking. This is a degrading lifestyle, because not only do they not use their talents to actualize their potential, often the very opposite is true. Since many of them cannot overcome their base desires, their cravings find expression in less than noble fashions.
The purpose of Yiddishkeit is to take all our talents and desires and channel them toward avodas Hashem. We are meant to marry, enjoy our food, sleep and talk as long as the goal behind these actions is serving Hashem. There is nothing greater, more fulfilling and better "tasting" than living an otherworldly existence right here in on earth!