In Shaar HaPerishus, Chapter One, Rabbeinu Bachya begins by laying the groundwork for understanding what *perishus* — abstinence — truly means. He explains that it's a concept with many layers, often misunderstood, and he's going to reveal its deeper purpose. The chapter will differentiate between two main categories of abstinence: a general form that applies to all people for their physical and worldly well-being, and a more specific form that applies to *Bnei Torah* for the benefit of their *neshamos* in *Olam Haba*.
Rabbeinu Bachya then delves into the fundamental need for this general abstinence. He connects it back to the purpose of creation, explaining that Hashem placed the soul in a physical body to test it and refine it, so it can reach the level of the holy angels. He'll show us how Hashem implanted desires within us for food, drink, and procreation, which are necessary for our existence, but these very desires, if unchecked, can lead to our detriment. Therefore, a measure of *perishus* is essential to maintain balance and order in our lives.
אֲבָל מַהוּת הַפְּרִישׁוּת הַכּוֹלֶלֶת וְצֹרֶךְ אַנְשֵׁי העוה״ז אֵלֶיהָ, אוֹמַר בִּתְשׁוּבַת הַשְּׁאֵלָה הַזֹּאת כִּי הַפְּרִישׁוּת שֵׁם תַּחְתָּיו עִנְיָנִים.
Regarding the essence of general abstinence and why people in this world need it, I will answer this question by explaining that the term "perishus" (abstinence) encompasses many different concepts.
וְהַשֵּׁם כִּנּוּי מְגֻלֶּה וְהָעִנְיָן סוֹד מֻסְתָּר, וְכַאֲשֶׁר יָסִירוּ אַדַּרְתּוֹ ( ס״א אדמתו) וְיַתִּירוּ חוֹתָמוֹ, יֵרָאֶה מִסְתּוֹר עִנְיָנוֹ וְתִגָּלֶה מְגַמָּתוֹ.
The name itself is a revealed designation, but the true concept is a hidden secret; when its covering is removed and its seal is broken, its hidden meaning will become apparent, and its purpose will be revealed.
וְגֶדֶר הַפְּרִישׁוּת בַּלָּשׁוֹן סְתָם: חֲסִימַת תַּאֲוַת הַנֶּפֶשׁ וְהִמָּנַע מִן הַדָּבָר הַנִּפְרָשׁ מִמֶּנּוּ עִם הַיְּכֹלֶת עָלָיו וְהִזְדַּמְּנוּתוֹ, לְעִלָּה הַמְחַיֶּבֶת זֶה; וְנֹאמַר: הַפּוֹרֵשׁ מִי שֶׁיָּכוֹל וְהִנִּיחַ.
The general definition of perishus in common language is the curbing of the soul's desires and refraining from something one has the ability and opportunity to do, for a reason that necessitates it; we say, "a poreish (abstainer) is one who could have done it, but held back."
וְהָעִלָּה הַמְחַיֶּבֶת חֲסִימַת תַּאֲוַת הַנֶּפֶשׁ מִתְחַלֶּקֶת לִשְׁנֵי חֲלָקִים.
The reason that necessitates curbing the soul's desires is divided into two categories.
אֶחָד מֵהֶם כּוֹלֵל הָאָדָם וְהַרְבֵּה מִבַּעֲלֵי חַיִּים.
One of them includes mankind and many other living creatures.
וְהַשֵּׁנִי מְיֻחָד בְּאַנְשֵׁי הַתּוֹרָה מִן הַמְדַבְּרִים.
And the second is specific to the Torah-observant among mankind.
וְהַפְּרִישׁוּת הַכּוֹלֶלֶת הוּא הַנָּהוּג בָּהּ לְתַקָּנַת גּוּפֵינוּ וְהַסְדָּרַת עִנְיָנֵנוּ, כְּמוֹ הַנְהָגַת הַמְּלָכִים בְּדָתֵי הַמְּדִינוֹת, וְהַנְהָגַת הָרוֹפְאִים לַבְּרִיאִים וְלַחוֹלִים, וְהַנְהָגַת כָּל אִישׁ שֵׂכֶל אֶת נַפְשׁוֹ בַּחֲסִימַת תַּאֲוָתוֹ מִן הַמַּאֲכָל וְהַמִּשְׁתֶּה וְהַמִּשְׁגָּל וְהַמַּלְבּוּשׁ וְהַדִּבּוּר וּשְׁאָר תְּנוּעוֹתָיו וְאָפְנֵי תַּעֲנוּגָיו.
General perishus is that which is practiced for the welfare of our bodies and the proper ordering of our worldly affairs, such as the conduct of kings in establishing state laws, the regimen prescribed by doctors for the healthy and the sick, and the conduct of every intelligent person in curbing his desires for food, drink, marital relations, clothing, speech, and his other activities and pleasures.
וְהַפְּרִישׁוּת הַמְיֻחֶדֶת הִיא שֶׁהוֹרְתָה עָלֶיהָ הַתּוֹרָה וְהַשֵּׂכֶל לְתַקָּנַת נַפְשׁוֹתֵינוּ לָעוֹלָם הַבָּא, כַּאֲשֶׁר אֲבָאֵר בְּמָה שֶׁאֲנִי עָתִיד לְדַבֵּר בְּעֶזְרַת הָאֵל יִתְבָּרַךְ.
The specific perishus is that which the Torah and intellect teach for the betterment of our souls in the World to Come, as I will explain in what I am yet to discuss, with Hashem's help.
אַךְ אָפְנֵי הַצֹּרֶךְ אֶל הַפְּרִישׁוּת הַכּוֹלֶלֶת הוּא בַּעֲבוּר מָה שֶׁהִקְדַּמְנוּ בַּשַּׁעַר הַשְּׁלִישִׁי מִן הַסֵּפֶר הַזֶּה: כִּי חֵפֶץ הַבּוֹרֵא יִתְעַלֶּה בִּבְרִיאַת מִין הָאָדָם הָיָה לְיַסֵּר הַנֶּפֶשׁ וּלְנַסּוֹתָהּ בעוה״ז בַּעֲבוּר שֶׁתִּזְדַּכֵּךְ וְתִהְיֶה בִּתְכוּנַת הַמַּלְאָכִים הַקְּדוֹשִׁים, כמ״ש (זכריה ג) אִם בִּדְרָכַי תֵּלֵךְ וְגוֹ׳ וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעֹמְדִים הָאֵלֶּה.
However, the need for general perishus stems from what we already introduced in the third gate of this book: that the desire of the Creator, may He be exalted, in creating mankind was to refine the soul and test it in this world, so that it would become purified and attain the state of the holy angels, as it is written (Zechariah 3:7), "If you walk in My ways, etc., and I will give you a place to walk among these who stand."
וְחִיְּבָה הַחָכְמָה נַסּוֹת הַנֶּפֶשׁ בְּגוּפוֹת עֲפָרִיּוֹת מְקַבְּלוֹת הַגִּדּוּל וְהַתּוֹסֶפֶת בְּמִצּוּעַ הַמְּזוֹנוֹת הָרְאוּיִים לָהֶם, וְהִרְכִּיב הַבּוֹרֵא יִתְבָּרַךְ בַּנְּפָשׁוֹת הָאֱנוֹשִׁיּוֹת כֹּחַ תַּאֲוָה תִּכְסֹפְנָה בּוֹ לַמָּזוֹן הַמּוּכָן לָהֶם בעוה״ז לְהַעֲמִידָן וּלְתַקְּנָן כָּל יְמֵי חִבּוּרָן.
Divine wisdom necessitated testing the soul within earthly bodies that can grow and increase through the consumption of suitable foods; and the Creator, blessed be He, implanted in human souls a power of desire, through which they long for the food prepared for them in this world, to sustain and maintain them throughout the days of their connection to the body.
וְהִרְכִּיב בָּהֶן עוֹד כֹּחַ אַחֵר תִּכְסֹפְנָה בּוֹ לַמִּשְׁגָּל לִהְיוֹת מִן הָאִישׁ תְּמוּרָתוֹ בָּעוֹלָם, וְנָתַן הַבּוֹרֵא יִתְבָּרַךְ לָאָדָם שָׂכָר עֲלֵיהֶם הַתַּעֲנוּג בָּהֶם.
He also implanted in them another power, through which they long for marital relations, so that a person can have a replacement in the world; and the Creator, blessed be He, gave man a reward for these functions: the pleasure derived from them.
וְהִפְקִיד עָלָיו הַיֵּצֶר לְהָנִיעַ אוֹתוֹ אֶל הַמַּאֲכָל וְהַמִּשְׁתֶּה וְהַמִּשְׁגָּל וְאֶל כָּל הַתַּעֲנוּגִים וְהַמְּנוּחוֹת אֲשֶׁר בָּהֶם תַּקָּנַת גּוּפוֹ, כְּמוֹ שֶׁאָמַר (קהלת ג׳:י״א) גַּם אֶת הָעֹלָם נָתַן בְּלִבָּם וְגוֹ׳.
And He appointed over him the yetzer hara to motivate him towards food, drink, marital relations, and all the pleasures and comforts that contribute to the welfare of his body, as it says (Koheles 3:11), "He has also set the world in their heart, etc."
וְכַאֲשֶׁר גָּבַר הַיֵּצֶר עַל הַשֵּׂכֶל וְנִמְשְׁכָה הַנֶּפֶשׁ אֵלָיו, נָטְתָה בָּאָדָם אֶל הָרִבּוּיִים הַמְּבִיאִים לְהַפְסָדַת עִנְיָנוֹ וַהֲרִיסַת גּוּפוֹ.
But when the yetzer hara overpowers the intellect and the soul is drawn after it, a person inclines towards excesses that lead to the corruption of his affairs and the destruction of his body.
וְנִצְטָרֵךְ בַּעֲבוּר זֶה לְמִדַּת הַפְּרִישׁוּת מִן הַתַּעֲנוּגִים וְהַמְּנוּחוֹת, כְּדֵי שֶׁיִּשְׁתַּוּוּ עִנְיָנָיו וְיִהְיוּ דְּבָרָיו עַל הַסֵּדֶר בעוה״ז בִּלְקִיחַת הַמָּזוֹן, וְיִהְיֶה מְשֻׁבָּח עָלָיו, כְּמוֹ שֶׁאָמַר (תהלים קיב) טוֹב אִישׁ חוֹנֵן וּמַלְוֶה יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט.
Therefore, a measure of perishus from pleasures and comforts is necessary, so that his affairs may be balanced and his matters in this world, such as taking food, may be in proper order, and he will be praised for it, as it says (Tehillim 112:5), "A good man shows favor and lends; he will guide his affairs with judgment."
וּלְפִי שֶׁנִּצְטָרֵךְ הַמִּין הָאֱנוֹשִׁי לִנְהֹג בִּפְרִישׁוּת אֲשֶׁר בּוֹ תַּקָּנָתוֹ בָּעוֹלָם הַזֶּה בְּקַחְתּוֹ הַצֹּרֶךְ מִמֶּנּוּ, הָיָה בַּדִּין לִהְיוֹת בָּעוֹלָם פְּרוּשִׁים גְּמוּרִים נִבְדָּלִים וְנִגְזָרִים מֵעִסְקֵי הָעוֹלָם, יִלְמַד מֵהֶם כָּל מִין מִמִּינֵי הָאָדָם כְּפִי צָרְכּוֹ [מֵהַפְּרִישׁוּת] וְכָרָאוּי לְמִנְהָגוֹ וּמִדּוֹתָיו.
Since mankind needs to practice perishus, which brings about its welfare in this world by taking only what is necessary from it, it is fitting that there should be in the world complete ascetics, separated and cut off from worldly occupations, so that every type of person can learn from them regarding perishus, each according to his need and what is appropriate for his customs and traits.
וְאֵין תַּקָּנַת הָעוֹלָם שֶׁיִּהְיוּ כָּל אֲנָשָׁיו נוֹהֲגִים בִּפְרִישׁוּת כִּי זֶה מֵבִיא לַעֲזִיבַת יִשּׁוּב הָעוֹלָם וּלְהֶפְסֵק הַזֶּרַע, וּכְבָר אָמַר הַכָּתוּב (ישעיהו מ״ה:י״ח) לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ.
However, it is not for the welfare of the world that all its inhabitants should practice such perishus, because this would lead to the abandonment of civilization and the cessation of procreation, and the verse already states (Yeshayahu 45:18), "He did not create it to be a waste, but formed it to be inhabited."
כִּי הַפְּרִישׁוּת פִּנָּה מִפִּנּוֹת הָעוֹלָם, וְצֹרֶךְ הַמְדַבְּרִים אֵלֶיהָ כְּצָרְכָם אֶל שְׁאָר הַחָכְמוֹת וְהַמְּלָאכוֹת אֲשֶׁר יִתְיַחֵד בְּכָל אַחַת מֵהֶם עַם מִבִּלְתִּי עַם אַחֵר, כְּדֵי שֶׁיֵּהָנוּ בְּנֵי אָדָם וְתִקַּח כָּל כַּת כְּפִי צָרְכָהּ וְהָרָאוּי לָהּ מֵהֶן.
For perishus is one of the cornerstones of the world, and mankind's need for it is like their need for other sciences and trades, in which some nations excel over others, so that people may benefit, and each group takes from them according to its needs and what is suitable for it.
וְאֵין תַּקָּנַת הָעוֹלָם שֶׁיִּתְיַחֲדוּ כָּל אֲנָשָׁיו בְּחָכְמָה אַחַת וְלֹא בִּמְלָאכָה אַחַת, כִּי הַשְׁלָמַת סֵדֶר הָעוֹלָם בְּכֻלָּן, כְּמוֹ שֶׁאָמַר הֶחָכָם (קהלת ג׳:י״א) אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ וְאָמַר (שם) לַכֹּל זְמָן.
And it is not for the welfare of the world that all its people should specialize in only one wisdom or one trade, for the completion of the world's order is through all of them, as the wise man said (Koheles 3:11), "He has made everything beautiful in its time," and he also said (ibid.), "To everything there is a season."
וּכְבָר הִתְבָּאֵר בְּמָה שֶׁהִקְדַּמְנוּ עִנְיַן הַפְּרִישׁוּת הַכּוֹלֶלֶת וְצֹרֶךְ בְּנֵי אָדָם אֵלֶיהָ לְסַדֵּר עִנְיְנֵיהֶם בָּהּ בָּעוֹלָם הַזֶּה:
Thus, we have already explained in our introduction the concept of general perishus and mankind's need for it, so that they may order their affairs in this world through it.
Rabbeinu Bachya opens Shaar HaPerishus by defining abstinence as bridling inner lusts for a compelling reason. He categorizes this reason into two types: general abstinence for the welfare of the body and worldly affairs, applicable to all people (like kings' laws or doctors' regimens), and specific abstinence for *Bnei Torah* for the soul's benefit in *Olam Haba*. The need for general abstinence stems from Hashem's purpose in creating man: to test the soul within a physical body, refining it to angelic levels. Hashem implanted desires for food, drink, and procreation for sustenance and continuity. However, if these inclinations overpower understanding, they lead to detriment. Thus, a measure of abstinence is necessary to balance tendencies and order worldly affairs. While some must be complete ascetics to serve as examples, universal asceticism would abandon civilization, which is contrary to Hashem's will for the world to be inhabited. Abstinence is a cornerstone of the world, like other sciences and trades, with each person taking what is necessary for their role, contributing to the general welfare.
The Chovos HaLevavos is teaching us a fundamental chiddush here: there are two kinds of *perishus*, two kinds of abstinence. There's the *perishus klalis*, the general kind, which is just plain common sense. Every person, even a non-Jew, even an animal, needs to control their desires for food, drink, and pleasure, otherwise they'll destroy themselves. This is just basic self-preservation, to keep the body and the world in order. But then there's the *perishus meyuchades*, the special kind, which is unique to *bnei Torah*. This is the abstinence that the Torah and *seichel* teach us for the sake of our *neshamos*, for Olam Haba. This is the real *avodah*.
What does this mean for us? It means that when we feel a pull to overindulge, whether it's in food, or sleep, or even just too much idle talk, we have to ask ourselves: which *perishus* am I practicing right now? Am I just trying to keep my body healthy and my life in order, like anyone else? Or am I trying to elevate my *neshama*, to become closer to Hashem, to refine myself for Olam Haba? The first is good, it's necessary, but it's not the ultimate goal. The second, the *perishus meyuchades*, that's where the real growth happens.
Sometimes we might think we're being *frum* by just being disciplined, by not overdoing things. But the Chovos HaLevavos is telling us that true *perishus* for a *ben Torah* goes deeper. It's not just about avoiding harm; it's about actively pursuing holiness. It's about using our ability to refrain from pleasure, not just for our physical well-being, but as a tool to purify our souls and prepare them for the World to Come, to become like the holy angels.
So today, when you feel a desire for something, take a moment to consider: am I just practicing common sense *perishus klalis*, or am I using this opportunity for *perishus meyuchades*, to elevate my *neshama*?