This sixth Perek of Shaar HaPerishus is going to bring us a whole range of powerful proofs and raayos from Tanach and Chazal, showing us just how central the middah of perishus, of separating oneself from olam hazeh, truly is. We'll see how the greatest tzaddikim and prophets, from Yaakov Avinu to Moshe Rabbeinu, Eliyahu, and even the Nevi'im, all embraced this path. The Chovos HaLevavos will walk us through pesukim and maamarei Chazal that highlight the importance of minimizing physical pleasures and focusing on avodas Hashem.
We'll learn about the practices of the Nazir, Aharon HaKohen, the Bnei Rechav, and even the people of Nineveh, all demonstrating different facets of perishus. The Rambam will show us how even the nisyonos and tzaros that Hashem sends us are for our good, to bring us closer to Him. It's all about understanding that true closeness to Hashem comes from detaching ourselves from the fleeting pleasures of this world and dedicating our hearts and minds to ruchniyus.
אֲבָל בֵּאוּר מָה שֶׁבָּא בְּסִפְרֵי הַקֹּדֶשׁ וְדִבְרֵי רַזַ״ל מֵעִנְיַן הַפְּרִישׁוּת מִן הָעוֹלָם.
Now, we'll explain what is brought in the holy books and the words of our Sages, zikronam livracha, regarding the matter of *perishus* (abstinence) from the world.
מֵהֶם מָה שֶׁאָמַר יַעֲקֹב (בראשית כח) וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ.
Among these sources is what Yaakov Avinu said, as it's written in Bereishis (28:20), "and He will give me bread to eat and a garment to wear."
וּמֵהֶם צוֹם מֹשֶׁה אַרְבָּעִים יוֹם וְלֵילוֹתָם ג׳ פְּעָמִים.
Also among them is Moshe Rabbeinu's fasting for forty days and nights, three times.
וְכֵן אֵלִיָּהוּ אַרְבָּעִים יוֹם כמ״ש (מלכים א יט) וַיֵּלֶךְ בְּכֹחַ הָאֲכִילָה הַהִיא אַרְבָּעִים יוֹם.
And similarly, Eliyahu HaNavi fasted for forty days, as it's written (Melachim I 19:8), "And he went in the strength of that meal for forty days."
וּמֵהֶם מָה שֶׁנֶּאֱמַר בַּנָּזִיר שֶׁקְּרָאוֹ הָאֱלֹהִים קָדוֹשׁ כמ״ש (במדבר ז) כֹּל יְמֵי נִזְרוֹ קָדֹשׁ הוּא לַה׳ בַּעֲבוּר שֶׁפָּסַק מִפְּרִי הַגֶּפֶן וְגִדֵּל שְׂעַר רֹאשׁוֹ בִּלְבַד כ״ש מִי שֶׁפָּסְקָה תַּאֲוָתוֹ מִכָּל הַתַּעֲנוּגִים שֶׁיֵּשׁ לוֹ שָׂכָר וּגְמוּל יוֹתֵר.
And among these is what is said about the Nazir, whom Hashem calls "holy," as it's written (Bamidbar 6:8), "All the days of his separation, he is holy to Hashem," because he abstained from the fruit of the vine and let his hair grow; all the more so, one whose desires are cut off from all physical pleasures will have greater reward and recompense.
וּמֵהֶם מָה שֶׁנֶּאֱמַר לְאַהֲרֹן (ויקרא י) יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ וְגוֹ׳ וּלְהַבְדִּיל וְגוֹ׳ וּלְהוֹרוֹת וְגוֹ׳ הִזְהִיר כָּל הָעוֹסֵק בְּמַעֲשֵׂה הָעֲבוֹדָה שֶׁלֹּא יַעֲסֹק בְּכָל מָה שֶׁיַּטְרִידֵהוּ מֵהַשְׁלָמַת הָעֲבוֹדָה לֵאלֹהִים כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל שָׁתָה רְבִיעִית יַיִן אַל יוֹרֶה שָׁתָה רְבִיעִית אַל יִתְפַּלֵּל.
And among these is what was said to Aharon (Vayikra 10:9), "Do not drink wine or strong drink, etc.," and "to distinguish, etc.," and "to teach, etc."; this warns everyone engaged in the work of avodah not to occupy himself with anything that would distract him from completing his service to Hashem, just as our Sages, zikronam livracha, said: "If one drank a *revi'is* of wine, he should not teach; if he drank a *chamisheis*, he should not pray."
וּמֵהֶם עִנְיַן בְּנֵי יוֹנָדָב בֶּן רֵכָב אֲשֶׁר צִוָּם אֲבִיהֶם שֶׁלֹּא יִשְׁתּוּ יַיִן וְלֹא יִזְרְעוּ וְלֹא יִטְּעוּ כֶּרֶם וְלֹא יִבְנוּ בַּיִת וְיֵשְׁבוּ בְּאֹהָלִים חוּץ לַיִּשּׁוּב וְזֶה מִנְהַג הַפּוֹרְשִׁים מִן הָעוֹלָם וְשִׁבַּח לָהֶם הַבּוֹרֵא זֶה כמ״ש (ירמיה לה) לֹא יִכָּרֵת אִישׁ לְיוֹנָדָב בֶּן רֵכָב.
And among these is the matter of the sons of Yonadav ben Rechav, whose father commanded them never to drink wine, nor to sow, nor to plant a vineyard, nor to build a house, but to dwell in tents outside settled areas; this is the custom of those who separate themselves from the world, and the Creator praised them for this, as it's written (Yirmiya 35:19), "Yonadav ben Rechav shall never lack a man [descendant] to stand before Me forever."
וּמֵהֶם מַעֲשֵׂה אֱלִישָׁע כְּשֶׁעָבַר עָלָיו אֵלִיָּהוּ כמ״ש (מלכים א יט) שְׁנֵים עָשָׂר צְמָדִים לְפָנָיו וְהִנִּיחַ יָדוֹ מִן הַכֹּל וְהָלַךְ אַחֲרָיו כמ״ש (שם) אֶשְּׁקָה נָּא לְאָבִי וּלְאִמִּי וְגוֹ׳ וַיֵּלֶךְ אַחֲרֵי אֵלִיָּהוּ וַיְשָׁרְתֵהוּ.
And among these is the story of Elisha, when Eliyahu passed by him, as it's written (Melachim I 19:19), "twelve yokes were before him"; and Elisha left everything and followed him, as it's written (ibid. 19:20), "Let me, please, kiss my father and my mother, etc.," and he went after Eliyahu and served him.
וְכֵן הָיָה מִנְהַג בְּנֵי הַנְּבִיאִים בַּדּוֹר הַהוּא וַאֲשֶׁר לְפָנָיו שֶׁהִנִּיחוּ הָעֵסֶק בְּיִשּׁוּב הָעוֹלָם וְהַהַשְׁגָּחָה בְּעִנְיְנֵי הַגּוּפוֹת וְיָצְאוּ לַמִּדְבָּרוֹת כְּדֵי שֶׁתִּתְיַחֵד נַפְשָׁם וּמַחְשַׁבְתָּם לֵאלֹהִים.
And this was also the custom of the *Bnei HaNevi'im* (disciples of the prophets) in that generation and in previous ones: they abandoned involvement in worldly affairs and concern for their physical needs, going out to the deserts so that their souls and thoughts could be solely devoted to Hashem.
וּמֵהֶם מָה שֶׁצִּוְּתָה אוֹתָנוּ הַתּוֹרָה בַּתַּעֲנִית בְּעֵת הַתְּשׁוּבָה וּבַקָּשַׁת הַכַּפָּרָה כְּדֵי שֶׁנַּחְסֹם תַּאֲוָתֵנוּ מִכָּל הַתַּעֲנוּגִים שֶׁהֵם הַחֲזָקִים שֶׁבְּסִבּוֹת הָעֲבֵרוֹת כמ״ש (הושע יג) כְּמַרְעִיתָם וַיִּשְׂבָּעוּ וְאָמַר בְּהֶפְכּוֹ (שם ה) בַּצַּר לָהֶם יְשַׁחֲרֻנְנִי.
And among these is what the Torah commanded us regarding fasting during the time of *teshuva* and seeking atonement, in order to curb our desires from all pleasures, which are the strongest causes of *aveiros*, as it's written (Hoshea 13:6), "According to their pasture, so were they filled"; and it says the opposite (ibid. 5:15), "in their trouble they will seek Me."
וּמֵהֶם מ״ש (זכריה יג) וְלֹא יִלְבְּשׁוּ אַדֶּרֶת שֵׂעָר לְמַעַן כַּחֵשׁ וְזֶה מוֹרֶה כִּי הוּא הָיָה לְבוּשׁ הַחֲסִידִים מִקֹּדֶם וְהָיוּ לוֹבְשִׁים אוֹתוֹ אַנְשֵׁי הַדּוֹר הַהוּא לְהַחֲנִיף.
And among these is what is written (Zechariah 13:4), "neither shall they wear a robe of coarse hair to deceive"; this indicates that it was the attire of the early *chasidim*, and some people of that generation would wear it to appear pious.
וּמִזֶּה מ״ש דָּוִד (תהלים קיט) טֶרֶם אֶעֱנֶה אֲנִי שֹׁגֵג וְאָמַר (שם) טוֹב לִי כִי עֻנֵּיתִי וְאָמַר (שם) טוֹב לִי תוֹרַת פִּיךָ וְגוֹ׳.
And from this, we have what Dovid HaMelech said (Tehilim 119:67), "Before I was afflicted, I did err"; and he also said (ibid. 119:71), "It is good for me that I have been afflicted, in order that I might learn Your statutes"; and he also said (ibid. 119:72), "The Torah of Your mouth is better unto me, etc."
וּמֵהֶם מִנְהַג אִיּוֹב אֲשֶׁר סִפֵּר עַל עַצְמוֹ מִבְּזוֹתוֹ הָעוֹלָם וְהוֹנוֹ וְקָשְׁרוֹ חוּשָׁיו וְאָסְרוֹ יָדָיו וּלְשׁוֹנוֹ מִכָּל מָה שֶׁיֵּשׁ בּוֹ הַמְרוֹת הַבּוֹרֵא וּבָחֳרוֹ בָּאֱמֶת וְהַצִּילוֹ הָעֲשׁוּקִים וַהֲטָבָתוֹ לַדַּלִּים וְלָאוֹבְדִים כְּמִנְהֲגֵי הַפּוֹרְשִׁים מִן הָעוֹלָם.
And among these is the practice of Iyov, who described himself as despising the world and its wealth, curbing his senses, and restraining his hands and tongue from anything that might lead to rebelling against the Creator; he chose truth, rescued the oppressed, and provided for the poor and lost, just like the customs of those who separate themselves from the world.
וּמֵהֶם מָה שֶׁעָשָׂה דָּנִיֵּאל בְּהִתְפַּלְלוֹ אֶל הָאֱלֹהִים בַּעֲבוּר אֹרֶךְ הַגָּלוּת הָרִאשׁוֹן וְהִתְאַבְּלוֹ עָלָיו שֶׁאָמַר (דניאל י) לֶחֶם חֲמֻדוֹת לֹא אָכַלְתִּי וְאָמַר לוֹ הַמַּלְאָךְ (שם) מִן הַיּוֹם הָרִאשׁוֹן אֲשֶׁר נָתַתָּ אֶת לִבְּךָ לְהָבִין וּלְהִתְעַנּוֹת וּשְׁאָר הָעִנְיָן וְזֶה הוּא הַטּוֹב שֶׁבְּמִנְהֲגֵי הַפְּרִישׁוּת.
And among these is what Daniel did when he prayed to Hashem concerning the length of the first *galus* and mourned over it, as he said (Daniel 10:3), "I ate no desirable bread"; and the angel said to him (ibid. 10:12), "from the first day that you did set your heart to understand, and to chasten yourself before Hashem," and the rest of the matter. This is the best of all practices of *perishus*.
וּמֵהֶם מָה שֶׁעָשׂוּ אַנְשֵׁי נִינְוֵה כְּשֶׁשָּׁמְעוּ מָה שֶׁגָּזַר עֲלֵיהֶם הַבּוֹרֵא כמ״ש (יונה ג׳:ה׳) וַיַּאֲמִינוּ אַנְשֵׁי נִינְוֵה בֵּאלֹהִים וּבְכָמוֹהוּ מָה שֶׁעָשׂוּ אֲבוֹתֵינוּ בִּימֵי הָמָן כַּכָּתוּב (אסתר ד) מְקוֹם אֲשֶׁר דְּבַר הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ אֵבֶל גָּדוֹל וְגוֹ׳ וְהַרְבֵּה כָּזֶה בִּסְפָרֵינוּ כְּשֶׁתַּחְקֹר עַל הָעִנְיָן הַזֶּה תִּמְצָאֶנּוּ מְפֻזָּר בְּדִבְרֵי אֲבוֹתֵינוּ הַרְבֵּה.
And among these is what the people of Nineveh did when they heard what the Creator decreed upon them, as it's written (Yona 3:5), "So the people of Nineveh believed in Hashem"; and similarly, what our forefathers did in the days of Haman, as it's written (Esther 4:3), "And in every province, where the king's commandment and his decree came, there was great mourning, etc."; and many such instances are found in our holy books; when you investigate this matter, you will find it frequently scattered throughout the words of our ancestors.
וּמֵהֶם מָה שֶׁאָמַר שְׁלֹמֹה (משלי כג) אַל תְּהִי בְסֹבְאֵי יָיִן וְגוֹ׳ (שם ו) מְעַט שֵׁנוֹת מְעַט תְּנוּמוֹת וְגוֹ׳ וּמָה שֶׁאָמְרָה אֵם לְמוּאֵל (שם לא) אַל תִּתֵּן לַנָּשִׁים חֵילֶךָ וְגוֹ׳ אַל לַמְלָכִים לְמוֹאֵל וְגוֹ׳ פֶּן יִשְׁתֶּה וְיִשְׁכַּח מְחֻקָּק.
And among these is what Shlomo HaMelech said (Mishlei 23:20), "Be not among wine-bibbers, etc."; and (ibid. 6:10), "A little sleep, a little slumber, etc."; and what the mother of Lemuel said (ibid. 31:3-5), "Do not give your strength to women, etc."; "It is not for kings, Lemuel, etc."; "Lest he drink and forget what was decreed."
וּמֵהֶם מָה שֶׁאָמַר (קהלת ב׳:כ״ו) כִּי לְאָדָם שֶׁטּוֹב לְפָנָיו וְגוֹ׳ וְאָמַר (שם ז) לֵב חֲכָמִים בְּבֵית אֵבֶל (שם) טוֹב לָלֶכֶת אֶל בֵּית אֵבֶל וְאָמַר (שם ה) מְתוּקָה שְׁנַת הָעוֹבֵד וְאָמַר (שם יא) כִּי הַיַּלְדוּת וְהַשַּׁחֲרוּת הָבֶל וְאָמַר (שם יב) סוֹף דָּבָר הַכֹּל נִשְׁמָע וְגוֹ׳.
And among these is what he said (Koheles 2:26), "For to the man that is good in His sight, etc."; and he said (ibid. 7:4), "The heart of the wise is in the house of mourning"; and (ibid. 7:2), "It is better to go to the house of mourning"; and he said (ibid. 5:11), "The sleep of a laboring man is sweet"; and he said (ibid. 11:10), "for childhood and youth are vanity"; and he said (ibid. 12:13), "The end of the matter, all having been heard, etc."
אֲבָל מָה שֶׁאָמְרוּ רז״ל בַּמִּשְׁנָה וּבַתַּלְמוּד, רַב מֵחַבְּרוֹ בַּסֵּפֶר הַזֶּה, וְרֻבּוֹ נִמְצָא בְּמַסֶּכֶת אָבוֹת וְעוֹד אָמְרוּ כָּךְ הִיא דַּרְכָּהּ שֶׁל תּוֹרָה פַּת בְּמֶלַח תֹּאכֵל וּמַיִם בִּמְשׂוּרָה תִּשְׁתֶּה וְעַל הָאָרֶץ תִּישַׁן וְכוּ׳ וּמָה שֶׁסָּמוּךְ לָזֶה מִדִּבְרֵיהֶם הַתּוֹרָה נִקְנֵית בְּאַרְבָּעִים וּשְׁמוֹנֶה דְּרָכִים וּבְפִרְקָא דַּחֲסִידֵי בְּמַסֶּכֶת תַּעֲנִית מָה שֶׁיּוֹרֶה עַל פְּרִישׁוּתָם וּמִי שֶׁיַּחְקֹר עַל הָעִנְיָן הַזֶּה יִמְצָאֶנּוּ כָּתוּב וּמִן הַשֵּׂכֶל וּמִן הַקַּבָּלָה.
As for what our Sages, zikronam livracha, said in the Mishnah and Talmud, it is too extensive for this book, and most of it is found in Maseches Avos; and they also said, "This is the way of the Torah: eat bread with salt, drink water in measure, sleep on the ground, etc."; and what is similar to this from their words, "The Torah is acquired in forty-eight ways"; and in *Pirka d'Chasidei* in Maseches Ta'anis, there is much that indicates their *perishus*. And whoever investigates this matter will find it written, and derived from intellect, and from *Kabbalah*.
תֵּן לִבְּךָ בּוֹ וַחֲשֹׁב עָלָיו בְּמַצְפּוּנְךָ תַּשִּׂיגֵהוּ בְּעֶזְרַת הַשֵּׁם כמ״ש (משלי ב) אִם תְּבַקְשֶׁנָּה כַּכֶּסֶף וְגוֹ׳ אָז תָּבִין יִרְאַת ה׳ וְגוֹ׳:
Give your heart to it and reflect upon it in your conscience; you will attain it with Hashem's help, as it's written (Mishlei 2:4-5), "If you seek her as silver, etc., then you will understand the fear of Hashem, etc."
This Perek presents numerous proofs for the importance of perishus from Tanach and Chazal. It begins with Yaakov Avinu's vow for basic sustenance, followed by Moshe Rabbeinu's and Eliyahu's forty-day fasts. The Chovos HaLevavos then discusses the Nazir, called holy for abstaining from wine, and Aharon HaKohen, commanded to avoid wine for proper service. The Bnei Rechav's perpetual abstinence from wine and settled life is highlighted as a model of separation. The Perek continues with Elisha's immediate abandonment of his worldly affairs to follow Eliyahu, and the general practice of the Nevi'im's disciples to live in deserts for spiritual devotion. Fasting during teshuvah is presented as a means to curb desires, with pesukim from Hoshea illustrating the dangers of satiety and the benefits of affliction. The attire of early pious ones, David HaMelech's appreciation for affliction, and Iyov's self-description of detachment from worldly pleasures are also brought. Daniel's fasting and mourning during exile, and the collective fasts of Nineveh and the Jews in Haman's time, further demonstrate the power of perishus. Finally, Shlomo HaMelech's warnings against gluttony, idleness, and wine, and his praise for wisdom over revelry, conclude the chapter's extensive proofs for the middah of perishus.
The Chovos HaLevavos brings us a whole list of gedolim and tzaddikim, from Yaakov Avinu to Moshe Rabbeinu, Eliyahu, the Nevi'im, the Nazir, Aharon HaKohen, the Bnei Rechav, Elisha, Dovid HaMelech, Iyov, Daniel, and even the people of Nineveh and our ancestors in the time of Haman. What's the common thread? They all practiced some form of *perishus* – separating themselves from worldly pleasures. It wasn't about being sad or denying life, but about creating space, a *cheder*, for Hashem.
Each of these examples shows us that *perishus* isn't a one-size-fits-all thing. For Yaakov, it was asking only for bread and clothing. For Moshe, it was forty days without food or drink. For Aharon, it was abstaining from wine before avodah. For Elisha, it was leaving his livelihood to follow Eliyahu. The common denominator is a conscious choice to step back from something that, while perhaps permissible, could distract or diminish one's connection to Hashem. It's about recognizing what truly matters and making room for it.
We live in a world full of distractions, where the *yetzer hara* constantly tries to pull us into *taavos* and *hevel*. The Chovos HaLevavos is teaching us that to truly serve Hashem, to hear His voice, we sometimes need to quiet the noise of the world. It's not about becoming a hermit, but about finding our own personal *perishus* – a small, consistent way to say "no" to a pleasure or a distraction, so we can say "yes" to Hashem with greater clarity and devotion.
So, for today, pick one small, permissible pleasure or distraction that you can consciously step back from, even for a short time, to create more space for Hashem in your day.