This seventh chapter of Shaar HaPerishus delves into the profound differences in avodas Hashem, specifically regarding *perishus* (separation from worldly matters), between the early generations and our own. The Chovos HaLevavos explains how the spiritual needs and challenges of each era dictated the appropriate level of *perishus* required for true *avodas Hashem*.
The chapter traces this evolution from the pure intellects of the Avos, through the period of Mitzrayim and the settlement of Eretz Yisrael, up to our later generations. It highlights how the strengthening of the *yetzer hara* and worldly desires necessitated a greater degree of separation, culminating in a powerful parable from one of the pious, serving as a poignant testament to the path of *perishus*.
אֲבָל הַהֶפְרֵשׁ שֶׁבֵּין קַדְמוֹנֵינוּ וּבֵינֵינוּ בַּפְּרִישׁוּת הוּא שֶׁחֲנוֹךְ וְנֹחַ וְאַבְרָהָם וְיִצְחָק וְיַעֲקֹב וְאִיּוֹב וְרֵעָיו הָיָה שִׂכְלָם זַךְ וְיִצְרָם חַלָּשׁ, וְנַפְשׁוֹתָם הָיוּ נִמְשָׁכוֹת אַחַר שִׂכְלָם, וְהַמְּעַט מִן הַמִּצְוֹת הָיָה מַסְפִּיק לָהֶם בְּהַשְׁלָמַת עֲבוֹדַת הָאֱלֹהִים עִם אֱמוּנַת לִבָּם לֵאלֹהִים, כמ״ש בְּאַבְרָהָם (נחמיה ט) "וּמָצָאתָ אֶת לְבָבוֹ נֶאֱמָן לְפָנֶיךָ", וְלֹא הָיוּ צְרִיכִים אֶל הַפְּרִישׁוּת הַיּוֹצֵאת מֵהַדֶּרֶךְ הַשָּׁוָה הַתּוֹרִיָּה.
However, the difference between our predecessors and us regarding *perishus* (separation) is that for Chanoch, Noach, Avraham, Yitzchak, Yaakov, Iyov, and their contemporaries, their intellect was pure and their *yetzer hara* was weak; their souls were drawn after their intellect, and the few *mitzvos* they had were sufficient for them to complete their *avodas Hashem* together with their heartfelt faith in Hashem, as it says regarding Avraham (Nechemiah 9:8), "You found his heart faithful before You"; they did not need the kind of *perishus* that goes beyond the balanced, Torah-prescribed path.
NoteThe Chovos HaLevavos is explaining that the early *tzaddikim* had such pure intellect and weak *yetzer hara* that they didn't need extreme forms of *perishus* (abstinence/separation from worldly pleasures) to serve Hashem. Their natural inclination was already towards good.
וְכַאֲשֶׁר יָרְדוּ בְּנֵיהֶם אֶל מִצְרַיִם וְגָרוּ בָּהּ בִּימֵי יוֹסֵף כְּשִׁבְעִים שָׁנָה בְּשָׁלוֹם ( ס״א בשלוה), וְחָזְקָה תַּאֲוָתָם וְגָדְלָה תְּשׁוּקָתָם וְגָבַר יִצְרָם עַל שִׂכְלָם, נִצְטָרְכוּ מִן הַפְּרִישׁוּת אֶל מָה שֶׁיִּהְיֶה הֶפֶךְ תַּאֲוָתָם וְיַעֲמֹד כְּנֶגֶד יִצְרָם.
But when their descendants went down to Mitzrayim and dwelled there during Yosef's lifetime for about seventy years in peace (or tranquility), their lusts became strong, their desires grew, and their *yetzer hara* overpowered their intellect; they then needed a form of *perishus* that would be contrary to their lusts and would stand against their *yetzer hara*.
וְהוֹסִיף לָהֶם הַבּוֹרֵא מִן הַמִּצְוֹת הַשִּׁמְעִיּוֹת מָה שֶׁעָמַד לָהֶם בִּמְקוֹם הַפְּרִישׁוּת הָרְאוּיָה לָהֶם כְּפִי תַּכְלִית יְכָלְתָּם וּפָחוֹת מִמֶּנָּה.
And the Creator added for them from the *mitzvos shimyios* (commandments that are not rationally understood) that which served them in place of the *perishus* that was appropriate for them, according to their utmost ability, and even less than that.
NoteThe *mitzvos shimyios* are *chukim*, mitzvos whose reasons are beyond human comprehension. The Chovos HaLevavos is saying that these mitzvos, which require submission to Hashem's will even without understanding, served as a form of *perishus* for Bnei Yisrael, helping them to curb their desires and strengthen their spiritual resolve.
וְכַאֲשֶׁר כָּבְשׁוּ אֶרֶץ כְּנַעַן וְנִכְנְסוּ בָּהּ וְהִתְנַעֲמוּ בְּטוּבָהּ, בִּקְשׁוּ הַמָּזוֹן וְהַסָּמוּךְ לוֹ מִמּוֹתְרֵי מַאֲכָל וּמִשְׁתֶּה וְהַמִּשְׁגָּל וְהַבִּנְיָן.
And when they conquered Eretz Kenaan and entered it and enjoyed its goodness, they sought food and what is close to it, from the superfluities of eating and drinking, and relations, and building.
וְכָל אֲשֶׁר נוֹסְפָה הָאָרֶץ יִשּׁוּב, נוֹסָף הַשֵּׂכֶל חֻרְבָּן, כמ״ש (דברים ח) "פֶּן תֹּאכַל וְשָׂבָעְתָּ וּבָתִּים טוֹבִים תִּבְנֶה וְיָשַׁבְתָּ וְגוֹ׳ וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן וְגוֹ׳ וְרָם לְבָבֶךָ וְגוֹ׳".
And the more the land became settled, the more the intellect suffered ruin, as it is written (Devarim 8:12), "Lest when you have eaten and are full, and have built goodly houses, and dwelled therein... and your cattle and sheep multiply... and your heart be lifted up..."
וְכָל אֲשֶׁר נוֹסְפוּ הַתַּאֲווֹת וְנִתְחַזְּקוּ, נֶחֱלַשׁ הַשֵּׂכֶל וְהִתְאַחֵר מֵהַשִּׂיג הָעֵצָה הַנְּכוֹנָה.
And the more the lusts increased and strengthened, the more the intellect weakened and was delayed from grasping the correct counsel.
וְהִצְטָרְכוּ אֶל פְּרִישׁוּת חֲזָקָה יַעַמְדוּ בָּהּ כְּנֶגֶד חוּשֵׁיהֶם, כְּדֶרֶךְ הַנָּזִיר וּמִנְהַג בְּנֵי הַנְּבִיאִים אֲשֶׁר זָכַרְנוּ בְּמָה שֶׁעָבַר לָנוּ בַּסֵּפֶר הַזֶּה.
Therefore, they needed a strong *perishus* through which they could stand against their senses, like the way of the Nazir and the custom of the disciples of the prophets, which we mentioned previously in this book.
וְכֵן בִּשְׁאָר הַדּוֹרוֹת הַשֵּׂכֶל בְּחֻלְשָׁה וְהַתַּאֲוָה בִּגְבוּרָה.
And similarly, in later generations, the intellect is in weakness and desire is in strength.
וּבְכָל עֵת שֶׁמִּתְעַסְּקִים בְּעִנְיָן מֵעִנְיְנֵי הָעוֹלָם, הִטְרִידָם מֵעִנְיְנֵי העוה״ב, עַל כֵּן הֻצְרְכוּ [לַפְּרִישׁוּת מִן הָעוֹלָם הַזֶּה] לְהִפָּנוֹת מִמֶּנּוּ בְּעֵת שֶׁעוֹשִׂים מְאוּמָה מִמַּעֲשֵׂי הָעוֹלָם הַבָּא.
And whenever people are occupied with matters of this world, it distracts them from matters of the World to Come; therefore, they needed *perishus* from this world, to free themselves from it, whenever they are doing anything of the World to Come.
וְהָיוּ הַקַּדְמוֹנִים בְּחֹזֶק שִׂכְלָם וְזֹךְ נַפְשָׁם עוֹשִׂים לְעוֹלָמָם וּלְאַחֲרִיתָם, וְלֹא הָיָה הָאֶחָד מַפְסִיד עַל חֲבֵרוֹ, כְּמוֹ שֶׁכָּתוּב (ירמיהו כ״ב:ט״ו) "אָבִיךָ הֲלֹא אָכַל וְשָׁתָה וְגוֹ׳ אָז טוֹב לוֹ וְגוֹ׳", וְאָמַר (קהלת ז׳:י״ח) "טוֹב אֲשֶׁר תֶּאֱחֹז בָּזֶה וְגַם מִזֶּה אַל תַּנַּח אֶת יָדֶךָ".
The early ones, with their strong intellect and pure souls, were able to work for both this world and their ultimate destiny, and one did not detract from the other, as it is written (Yirmiyahu 22:15), "Did not your father eat and drink, and do justice and righteousness, and then it was well with him?" and it says (Koheles 7:18), "It is good that you should take hold of this, and also from this you shall not withdraw your hand."
וְרָאִיתִי אָחִי מְלִיצָה נִמְרֶצֶת בְּעִנְיַן הַפְּרִישׁוּת לְאֶחָד מִן הַחֲסִידִים מְצַוֶּה בָּהּ בְּנוֹ, וְיָשְׁרָה בְּעֵינַי וְשַׂמְתִּיהָ חֲתִימָה לַשַּׁעַר הַזֶּה כְּמוֹ שֶׁמְּצָאתִיהָ, תַּחַת תּוֹכַחְתִּי לְךָ וְהוֹרוֹתִי אוֹתְךָ.
My brother, I saw a powerful parable concerning *perishus* from one of the *chasidim*, who commanded his son with it as his last testament; it pleased my eye, and I placed it as the conclusion for this gate, just as I found it, instead of ending with my own rebuke and instruction to you.
הָבֵן אוֹתָהּ וְהִסְתַּכֵּל בָּהּ, תַּגִּיעַ אֶל הַטּוֹב וְהַיָּשָׁר בְּעֶזְרַת הָאֵל.
Understand it and examine it, and you will reach what is good and upright with Hashem's help.
וְזֹאת הִיא.
And this is it:
וְאַתָּה בְּנִי, יְשִׂימְךָ הָאֱלֹהִים מֵאֲשֶׁר יִשְׁמְעוּ וְיַאֲזִינוּ, וְיַאֲזִינוּ וְיַחְשְׁבוּ, וְיַחְשְׁבוּ וְיֵדְעוּ, וְיֵדְעוּ וְיַעֲשׂוּ; וְאַל יְשִׂימְךָ מִן הָאֲנָשִׁים הַטּוֹבְעִים בְּתָעוּת הַשְּׁדוּדִים ( ס״א השכורים) בְּיֵין הַסִּכְלוּת, אֲשֶׁר הֶעֱבִידָם הַיֵּצֶר וּמָשַׁל בָּם הָעוֹלָם וְגָבְרוּ עֲלֵיהֶם הַתַּאֲווֹת וְנָטוּ בָּהֶם אֶל הַתַּעֲנוּגִים וֶהֱסִיתוּם הַמַּאֲוַיִּים וְהִשִּׁיאָתַם הַחֶמְדָּה.
And you, my son, may Hashem place you among those who hear and listen, who listen and think, who think and know, and who know and act; and may He not place you among the people who are drowning in error, who are intoxicated with the wine of foolishness, whom the *yetzer hara* has enslaved, over whom this world has ruled, whom lusts have overpowered, swaying them towards pleasures, enticing them with desires, and drawing them to coveting.
וְהֵם בַּאֲפֵלָתָם נֶחְבָּטִים וּבִמְרוּצַת טָעוּתָם שָׁבִים, יִשְׁמְעוּ וְלֹא יַאֲזִינוּ וְיֹאמְרוּ וְלֹא יַעֲשׂוּ.
And they, in their darkness, are smitten, and swiftly move dazzled in their error; they hear but do not lend ear, they say but do not do.
בִּקְשׁוּ הַמְּנוּחוֹת וְנָפְלוּ בַּאֲנָחוֹת, הִשְׁתַּדְּלוּ לְהַשִּׂיג הַנְּעִימוֹת וְהִשִּׂיגוּ הַיִּסּוּרִים הַקָּשִׁים, וְנַפְשׁוֹתָם עֲיֵפוֹת וְגוּפוֹתָם יְגֵעוֹת.
They sought tranquility but fell into frustrations; they endeavored to reach pleasantness but reached instead harsh suffering; their souls are tired, and their bodies are weary.
דֵּעוֹתָם שְׁלוּלוֹת וּבִינוֹתָם מְנֻפָּצוֹת.
Their minds are empty, and their understanding is shattered.
יְקַבְּצוּ הַזָּהָב הָאוֹבֵד וְהַכֶּסֶף הַחוֹלֵף וְיוֹרִישׁוּהוּ הָאוֹיְבִים וְהַחוֹדְרוֹת (והבוגדות) מִן הַנָּשִׁים, וּמַחֲזִיקִים הָאַרְמוֹנוֹת וְשׁוֹכְנִים בִּקְבָרוֹת.
They hoard gold that will be lost and fleeting silver, which becomes an inheritance to their enemies or to their treacherous wives; they erect mansions and lie down in graves.
וּבוֹנִים אֲשֶׁר לֹא יוֹשִׁיבוּ וְיִקְבְּצוּ מָה שֶׁלֹּא יוֹצִיאוּ, קוֹבֵר כָּל אִישׁ מֵהֶם אָבִיו וּבְנוֹ וְאֵינוֹ עוֹשֶׂה מַעֲשֶׂה הַקַּיָּם לָנֶצַח, שׁוֹכֵחַ קִצּוֹ וְזוֹכֵר מַאֲוַיָּיו.
They build what they will not inhabit, and they amass what they will not spend; each man among them buries his father and his son, yet still does not do religious deeds that endure forever; he forgets his end but remembers his desires.
וּמָה תֹּאמַר בַּתָּוֶךְ שֶׁאָבְדוּ שְׁתֵּי קְצוֹתָיו וְיָחִיד שֶׁעֲזָבוּהוּ אֲבוֹתָיו?
And what will you say of a middle piece whose two ends are lost, and of an only child whose parents abandoned him?
NoteThis is a rhetorical question, a powerful metaphor. The 'middle piece' refers to a person's life in this world, which is meaningless if they lose sight of both their beginning (their purpose from Hashem) and their end (the World to Come). The 'child whose parents abandoned him' refers to a person who has lost their spiritual guidance and connection to their Creator.
וְהִסְתַּכֵּל בְּנִי בְּמִי שֶׁהִרְחִיב הַבּוֹרֵא אֶת לִבּוֹ וְהִמְשִׁילוֹ בְּמַחֲשַׁבְתּוֹ וּפָקַח עֵינָיו בַּטּוֹב לוֹ וְהֶרְאָהוּ הַדֶּרֶךְ הַיְּשָׁרָה וְקָרַב אֵלֶיהָ [וְנוֹכַח בָּהּ].
Look, my son, at him whose heart the Creator has broadened, whom He has helped to rule over his thoughts, whose eyes He has opened to what is good for him, whom He has shown the straight path and drawn close to it, and who has become established in it.
בְּטוּחִים מִמֶּנּוּ בְּנֵי אָדָם וְהוּא בָּטוּחַ בָּהֶם וְהִשְׁלִים עִמָּהֶם וְנִצַּל מֵהֶם.
People are secure from him, and he is secure in them; he is at peace with them and saved from them.
עָבְדוּ בְּנֵי אָדָם יִצְרָם וְעָבַד הוּא אֱלֹהֵי הַשָּׁמַיִם וְהָאָרֶץ הַמְּחַיֶּה הַמֵּמִית הַבּוֹרֵא הַחוֹנֵן אֲשֶׁר אֵין אֱלוֹהַּ מִבִּלְעָדָיו.
Other people serve their *yetzer hara*, but he serves the Hashem of heaven and earth, Who grants life, Who brings death, the Creator, Who is gracious, and there is no god besides Him.
כַּמָּה בֵּינָם וּבֵין אֲנָשִׁים בָּרוּ מַצְפּוּנֵיהֶם וְזַכּוּ חֻבֵּיהֶם וְעֵינֵיהֶם נָחוֹת וְלִבּוֹתָם בְּטוּחוֹת וְהֵם בְּזֵכֶר הָאֱלֹהִים מִשְׁתַּעְשְׁעִים בִּבְדִידוּת וּמוֹדִים עַל טוֹבָתוֹ בְּכָל עִנְיָן.
How great is the difference between them and those people whose inner thoughts are pure and whose affections are clear, whose eyes are at rest and whose hearts are secure, and who delight in remembering Hashem in solitude and thank Him for His goodness in every situation!
קָרְבוּ אֶל הָעִיּוּן הַמַּחְשָׁבִי וְהַמִּנְיָנִי וְהַמּוֹעֲצִי, קָרְעוּ מָסַךְ הָרְאוּת בְּדַרְכֵי הַמַּצְפּוּנִים וְהִגִּיעוּ אֶל מַרְגּוֹעַ הָאֱמֶת בִּיגִיעָה וְיָצְאוּ מִמְּנוּחָה אֶל שַׁעֲשׁוּעִים.
They drew close to contemplative, numerical, and advisory study; they tore away the veil from their sight regarding the hidden paths, and they reached true tranquility through their toil, and from that tranquility they emerged into delights.
לֹא טְרָדָם מַאֲוַיָּם וְלֹא אִחֲרָם אֹרֶךְ קִצָּם וְהֵם לְיוֹם הַמָּוֶת נֶחְפָּזִים וּמֵאַחֲרִיתוֹ נִשְׁמָרִים, קְרוּאֵי אֱלֹהִים וּמְשַׁחֲרָיו וּמְיַחֲלָיו וְעוֹבְדָיו, דּוֹבְרֵי אֱמֶת וְלוֹהֲגֵי צֶדֶק, מִבְּלִי מוֹרָא שִׁלְטוֹן וְלֹא מֶמְשֶׁלֶת שָׂטָן.
Their desires do not distract them, nor does the length of their lives cause them to procrastinate; they are zealous for the day of death and are guarded from what comes after it; they are called by Hashem, seekers of Him, hopeful in Him, and His servants; they speak truth and converse righteousness, without fear of any ruler and without the dominion of the *Satan*.
יְקָרִים יוֹתֵר מִכָּל אָדָם וּשְׁמוּרִים יוֹתֵר מִכָּל עַם וְתִפְאַרְתָּם וּמַעֲלָתָם גְּדוֹלָה מִכֻּלָּם.
They are more precious than any person and more guarded than any nation; their splendor and greatness are greater than all of them.
מְכֻבָּדִים בְּבָתֵּי ( ס״א בדרכי) הָאֱלֹהִים וּגְדוֹלִים בְּעֵינֵי הַבְּרוּאִים, אֵין טוֹרֵד אוֹתָם מִזֵּכֶר הָאֱלֹהִים טוֹרֵד, וְלֹא מְעַכְּבָם מֵהוֹדוֹתוֹ מְעַכֵּב.
They are honored in the houses (or ways) of Hashem and great in the eyes of creatures; nothing distracts them from remembering Hashem, and nothing prevents them from thanking Him.
לְשׁוֹנוֹתָם רְגִילוֹת בְּהַלֵּל וְהֹדוֹת וְלִבּוֹתָם שְׂמֵחוֹת בְּבֹר וּבְיִחוּד.
Their tongues are accustomed to praise and thanksgiving, and their hearts are full of purity and unity.
הִתְנַכֵּר לָהֶם הָעוֹלָם וְהִכִּירוּהוּ וְדָרְכוּ בּוֹ וְסִפְּרוּהוּ, לֹא נֶעְלַם מֵעֵינֵיהֶם בִּגְדוֹ וְלֹא נִסְתְּרָה מֵהֶם תַּרְמִיתוֹ.
This world disguised itself to them, but they recognized it, and they trod upon it and spoke of it; its treachery was not hidden from their eyes, nor was its deceit concealed from them.
לָבַשׁ לָהֶם בִּגְדֵי חֲמוּדוֹתָיו וַיַּחְשְׁבוּהוּ שׁוֹלָל וְהִתְרַפָּה לָהֶם וַיִּמְצָאוּהוּ מֻכְרָח, שָׁחַק אֲלֵיהֶם וַיִּגְעֲרוּ בּוֹ וְרָצָה לְהַטּוֹתָם וְנָטוּ מֵעָלָיו.
It adorned itself for them with its desirable garments, but they considered it naked and empty; it tried to weaken them, but they found it compelled; it tried to befriend them, but they rebuked it; it wanted to sway them, but they turned away from it.
הִשְׁקִיפוּ עַל רֹעַ מַעֲלָלָיו וְהִתְבָּאֵר לָהֶם גְּנוּת מַעֲשָׂיו וְאֵין לוֹ שִׁלְטוֹן עֲלֵיהֶם וְלֹא בְּמָה יִתְקָרֵב אֲלֵיהֶם.
They gazed upon its evil deeds, and the disgrace of its actions became clear to them, and it has no dominion over them, nor anything with which to approach them.
הֵם בְּחִירֵי הָאֱלֹהִים הַבָּרִים וּסְגֻלַּת הַחֲסִידִים בַּעֲלֵי הָרוֹאוֹת הַפְּקוּחוֹת וְהַמִּשְׁאָלוֹת הַיְּקָרוֹת וְהַיְּגִיעוֹת הָרְצוּיוֹת, אִשְּׁרוּ אֶל הָאֱלֹהִים וְאֻשְּׁרוּ וְסָחֲרוּ עִמּוֹ וְהִרְוִיחוּ, בֵּרְרוּ מַצְפּוּנָם וְנִבְרְרוּ וְזִכּוּ לִבּוֹתָם וְנִבְחֲרוּ, הִצְטַיְּדוּ הַיִּרְאָה בַּדֶּרֶךְ הָרָעָה, וְנִצְלוּ וְרָכְבוּ מַרְכְּבוֹת הַמַּעֲשִׂים וְהִגִּיעוּ, פָּגְעוּ בְּשִׂמְחָה מַתְמֶדֶת וְשָׂשׂוֹן לֹא יִשְׁתַּנֶּה, נִמְלְטוּ מִמַּעֲמַד הַחֶשְׁבּוֹן וּבָטְחוּ מֵהַיִּסּוּרִים.
They are Hashem's chosen pure ones and the treasured elite of the *chasidim*, possessing discerning eyes, noble desires, and favored efforts; they sought Hashem and were made rich, they did business with Him and profited, they purified their inner selves and became pure, they cleansed their hearts and were chosen; they equipped themselves with *yiras Shamayim* on the evil path and were saved; they rode the chariots of good deeds and arrived; they encountered continuous joy and unchangeable gladness; they escaped the reckoning and were secure from suffering.
וְאַתָּה בְּנִי, בְּחַר הַטּוֹב לְנַפְשְׁךָ טֶרֶם הַחֲרָטָה אֲשֶׁר לֹא תּוֹעִיל וְהַדְּאָגָה אֲשֶׁר לֹא תִּכְלֶה.
And you, my son, choose what is good for your soul before the regret that will not help and the worry that will not end.
הָאֱלֹהִים יוֹרֵנוּ וְאוֹתְךָ הַדֶּרֶךְ הַיְּשָׁרָה וְיַטֶּה אוֹתָנוּ אֶל נְתִיב הַהַצְלָחָה בְּרַחֲמָיו וְרוֹב חֲסָדָיו, אָמֵן: נִשְׁלַם שַׁעַר הַתְּשִׁיעִי. תְּהִלָּה לָאֵל יִתְבָּרַךְ:
May Hashem guide us and you on the straight path, and may He incline us towards the path of success through His mercies and abundant kindnesses, Amen. The Ninth Gate is completed. Praise to Hashem, blessed be He.
The chapter begins by contrasting the early generations, whose pure intellects and weak *yetzer hara* allowed them to serve Hashem with minimal *perishus*, with later generations. It explains that after Mitzrayim, as lusts grew, Hashem added *mitzvos* to counteract these desires. Upon settling Eretz Yisrael, increased indulgence led to further intellectual deterioration, necessitating more severe *perishus*, like that of the *Nazir*. The Chovos HaLevavos then describes how in even later generations, weakened intellects and stronger lusts demand even greater separation from worldly matters. The chapter concludes with a moving parable from a pious individual, emphasizing the stark contrast between those enslaved by worldly desires and those who, with Hashem's help, achieve true tranquility and devotion through *perishus*.
The Chovos HaLevavos here gives us a powerful, almost frightening, historical perspective on *perishus*, on separating from worldly desires. He tells us that in earlier generations, the Avos and their children, their intellect was so pure and their yetzer hara so weak, that they didn't need much *perishus* at all. A few mitzvos and pure *emunah* were enough. But as the generations went on, especially after Mitzrayim and settling Eretz Yisrael, the *yetzer hara* grew stronger, and the intellect weaker. Mitzvos were added, and the need for *perishus* became greater and greater, to the point of the Nazir and Bnei Nevi'im.
What does this mean for *us*? We are in the very last generations, when the *yetzer hara* is at its strongest, and our intellect is, lichoira, at its weakest. The world is full of *taavos* and distractions. The Chovos HaLevavos is telling us that we need *perishus* more than ever before. Not necessarily to become a Nazir, but to recognize that the world is constantly pulling us away from Hashem. We need to actively, consciously, create space for Hashem in our lives, to separate ourselves from the noise and the desires, even for a few moments.
This isn't about being a *tzaddik* of previous generations. It's about being real with ourselves. If we don't actively push back against the *taavos* of the world, they will simply overpower us. The Chovos HaLevavos is giving us a wake-up call: the default setting of our generation is *not* conducive to *avodas Hashem*. We need to fight for it, to carve out our *perishus*.
So, for today, let's pick one small area where we can practice a little *perishus*. Maybe it's turning off the phone for a set time, or consciously limiting a certain pleasure, to create a moment of clarity and connection to Hashem.