- What kind of abstinence is in accord with the torah Regarding what kind of abstinence is in accord with our torah, I will answer this question as follows: The abstinence recommended by the torah is on three fronts:
2) In matters which relate to ourselves alone and do not affect other people, with respect to the function of our physical senses and movements of our limbs.
3) In matters which relate to ourselves alone and do not affect others, with respect to our inner being - our traits, our thoughts, whether good or bad, that are hidden in our hearts. All these I will explain in a concise manner as well as I can, with G-d's help.
* To receive them with a cheerful countenance and to exhibit joy when meeting them; at the same time, cultivating humility, gentle speech, and a lowliness of spirit towards all of them.
* Showing them mercy, graciousness, and compassion. Relieving them of their troubles, speaking good of them, doing kindness to them without expecting any benefit from them, and abandoning all thought of receiving anything of what belongs to them.
* To keep away from gatherings that assemble for eating, drinking, and merrymaking, and avoid anything in association with them that would lead to rebellion against G-d, or going out of the bounds of modesty, traditional morality, or the like.
ABSTINENCE IN THE SENSES AND LIMBS What is proper for us in the second type of abstinence, namely, that which relates to ourselves alone and involves only our physical senses and limbs. This is divided into two categories.
1) That which is in a person's nature to desire these things, such as forbidden relations, theft, taking interest, eating or drinking of forbidden foods.
2) That which is neutral in a person's nature, namely, that he does not desire nor abhor it, such as wearing shatnez (mixtures of linen and wool), sowing Kilaim (diverse seeds together), eating meat and milk together, eating forbidden fat, and many more like this.
3) That which is in a person's nature to abhor and be disgusted by these things, such as eating from an animal carcass (treifa), eating blood or various types of creatures which a man would not want to eat even if these were permitted, such as the eight species of rodents and reptiles (Vayikra 11:29-30), or others like this.
It is proper for you, my brother, to train yourself in abstinence to abstain from all that G-d has forbidden to you until you reach a level that you are equally disgusted by what your nature desires as by what it abhors. Thus, forbidden relations, obtaining gains in a forbidden manner, seeking to honor yourself through lowering someone else, or holding him in contempt, which, by nature, are things people swiftly desire - should be as repellent to you as eating mice, blood, or reptiles, which your nature abhors and which your soul hates.
When you reach this level of abstinence from prohibited things without needing to force your nature and without resistance from yourself, you will belong to the class of those saved from sin and stumbling which the verse says of them: "no mischief shall befall the righteous" (Mishlei 12:21).
1) Taking food whereby one does not do so with intent for deriving pleasure, but because one cannot live without it, and one has no other remedy (for his hunger) besides this.
2) Taking permitted food in the way of 'overlooking' (beyond what is necessary), for mere enjoyment, but not to excess or unbridled over-indulgence, in order to compliment the minimum necessary. For example, eating good bread with decently prepared dishes, and drinking good wine in moderation, and likewise for one's clothing, home, and other requirements.
3) Taking much indulgence of the permitted pleasures. This distances a person and leads him to also indulge in the prohibited pleasures, besides the distraction it brings from fulfilling his duties to G-d, as written "Lest he drink and forget that which is decreed" (Mishlei 31:5)
Thus, it is proper for you, my brother, to strive with all of your ability to practice abstinence from the permitted pleasures until they become equal in your eyes to the prohibited pleasures for fear lest you abandon your torah and neglect your duties. You already know what the torah commanded a Jewish king in saying: "Neither shall he have many wives to himself, [lest his heart turn away]" (Devarim 17:17), and it says "he shall not have many horses" (ibid 17:16). Furthermore, it says: "Did not Solomon king of Israel sin by these things?" (Nehemiah 13:26), even for him, the women caused him to sin, despite his exceedingly powerful intellect, vast understanding, and greatness. Hence, [how much more so for you] according to your understanding, take heed and guard your soul and abstain (from all unnecessary enjoyments, even those permitted - LT) that will distance you from fulfilling the commandments of G-d.
[At least] do so in your heart and mind, if you are unable to free your body to matters of the next world due to being so fully preoccupied with providing for your livelihood and maintenance, as our Rabbis mentioned on many (great men) who would toil in matters of this world while being separate from it (in heart and mind), such as Aba Chilkiya who would work hoeing the ground (Taanis 23a), Shammai in construction work, and Hillel who would earn his livelihood by chopping trees and selling the wood (Yoma 35b).
Let not your wholehearted abstinence prevent you from working in a secular occupation, since your intent in this is to serve G-d, as we mentioned previously.
But when you will be in a position to give up the secular occupation - leave it and spend all of your time in the service of G-d. But during the times you are unable to serve G-d due to the need to earn a livelihood, do not be satisfied with what we said . Because He who watches your thoughts will help you to fulfill your desire in regard to His service, as our Sages said: "He who fulfills the torah from poverty will eventually fulfill it from wealth, and he who neglects the torah from wealth will eventually neglect it from poverty" (Avot 4:9).
GUARDING THE TONGUE Begin at first by restraining your tongue and clamping down your lips. Refrain from idle words, until you will regard moving your heaviest limb to be easier than moving your tongue. For the tongue sins more quickly than all of the other limbs, and its sins are more numerous than the sins committed by all of them. Because it moves easily and swiftly, it easily completes its deed, and has the power to do good or evil without any intermediary.
Therefore, my brother, it is incumbent on you, to train yourself to restrain and rule over your tongue. Do not unleash it to speak words except for what is indispensable for your torah needs and your worldly needs. Diminish extra words of your tongue as much as you can, perhaps you will be saved from its damage, as the wise man said: "Life and death are in the power of the tongue" (Mishlei 18:21).
They (the Sages) began exhorting on the tongue before the other senses and limbs, because it is more difficult to control than all of them as David said: "Who is the man who desires life... guard your tongue from evil, and your lips from speaking deceit [depart from evil and do good; seek peace and pursue it]" (Tehilim 34:13). In our holy books, the exhortations to minimize speech are so numerous and well known that it is not unfamiliar to anyone.
If you wish to attain a clear understanding of what I mentioned of the many sins of the tongue, take on yourself to remember what comes out of your tongue during the course of one day in your association with other people and consorting with them. If you can write it all, do so. Afterwards, at night, when you are free from your matters, go over it and reflect on it. See which of them were necessary and which of them were superfluous and without benefit; and which of them were harmful to you, such as falsehood, tale bearing, swearing, lashon hara (negative speech about others). Then you will recognize your faults and you will see your iniquity.
Remember them always just like you remember the faults and iniquities of your enemies. Do not be diligent in this for a short time, so that your tongue will be rectified and your words will be few.
And in exchange for much talking, substitute prolonged thinking, continuous reflecting, and spiritual accounting (see previous gate), because reflection is a candle which enters your heart, and the spiritual accounting is like the sun which illuminates the darkness of your interior being, to reveal to you what is hidden inside whether of good or of evil. The tongue is the gate of this inner being. If the tongue is unbridled and does not keep careful guard over what is in the inner being, then the gate to the treasury will be open, and things will go out which you do not wish them to go out, and things will become visible which you do not wish them to be visible. But if you guard the gate, you guard the treasury and what is in it, as the wise man said: "even a fool who keeps silent is considered wise" (Mishlei 17:28). He also said: "do not be quick with your mouth, do not be hasty in your heart to utter anything before G-d" (Koheles 5:1), and: "permit not your mouth to cause your flesh to sin" (Koheles 5:5).
GUARDING THE EYES Afterwards, endeavor to shut your eyes and shut your sense of sight from seeing that which you do not need, or that which will distract your mind from thinking of what will be of use to you. Separate yourself as much as you can from superfluous sights, just like you separate from looking at things which are forbidden to look at. The Creator has already exhorted on this in saying "you shall not wander after your hearts and after your eyes" (Bamidbar 15:39), and our Sages said: "the heart and the eyes are the two agents of sin (the eye sees, then the heart desires...) " (Talmud Yerushalmi Berachos 81). Rather use your eyes to gaze at the works of the Creator, to examine them, to contemplate them, and to understand the omnipotence of the Creator, and His wisdom and benevolence from them, as David said: "When I consider your heavens, the work of Your fingers, the moon and the stars, which You have ordained" (Tehilim 8:4), and "The heavens declare the glory of G-d; and the firmament proclaims His handiwork" (Tehilim 19:2).
GUARDING THE EARS Afterwards endeavor to block your ears from listening to that which you have no need for. Separate as much as you can from listening to anything superfluous. Do not lend ear to listen to what will not be beneficial to hear such as superfluous words, lies, tale bearing, slander. Separate from hearing what will lead you to rebel against G-d or neglect His commandments such as the various types of songs and melodies, comedy and merrymaking, which distract you from fulfilling the commandments and performing good deeds. Rather, lend your ears to the words of the Sages who know G-d and His torah, as the wise man said: "Incline your ear, and hear the words of the wise" (Mishlei 22:17), and "The ear that hearkens to the reproof of life, abides among the wise" (Mishlei 15:31).
GUARDING THE TONGUE (from superfluous food) Afterwards, endeavor to bridle the sense of taste, that you take of food and drink only as much as you need for your sustenance, and abstain from what is beyond this.
The strategy to adopt in this matter is to reduce the various types of accompaniments (to bread) and limit them to only one course if you can. And also to minimize this accompaniment as much as you can, and to also have intent that this (dish) is to facilitate the transfer of bread to your stomach - not for enjoyment. Habituate yourself to sometimes eat your bread without accompaniment in order to lead your nature in this, so that it will be easy for you to do this when the accompaniment is not available (and you have only bread). If you can relinquish accompaniments which require effort and labor to prepare (cooking, etc.), and you rely instead on what needs no labor to prepare such as olives, cheese, dates, grapes, or the like - do so.
Habituate yourself to sometimes eat your bread without accompaniment in order to lead your nature in this, so that it will be easy for you to do this when the accompaniment is not available (and you have only bread). If you can relinquish accompaniments which require effort and labor to prepare (cooking, etc.), and you rely instead on what needs no labor to prepare such as olives, cheese, dates, grapes, or the like - do so.
Afterwards, practice fasting if your body is strong enough, even if this is only one day per week. Whatever you can do to train yourself to be indifferent to matters of eating and drinking, do so. Regard what you eat as a medicine (to heal your hunger) rather than as food. Your drinking should be only water, unless your intent in drinking wine is to benefit your body, or to remove distress from your heart, as written: "Give strong drink to he who is ready to perish and wine to the bitter soul" (Mishlei 31:6). Afterwards, practice fasting if your body is strong enough, even if this is only one day per week. Whatever you can do to train yourself to be indifferent to matters of eating and drinking, do so. Regard what you eat as a medicine (to heal your hunger) rather than as food. Your drinking should be only water, unless your intent in drinking wine is to benefit your body, or to remove distress from your heart, as written: "Give strong drink to he who is ready to perish and wine to the bitter soul" (Mishlei 31:6).
GUARDING THE HANDS Afterwards, endeavor to restrain your hands from touching worldly possessions that are not yours. Separate from the various types of theft, fraud, robbery, and from doing any evil to any human being. Restrain the movements of your hands and think of its consequences. Guard your ethics and modesty by being elevated from doing evil with them, as written: "keeps his hand from doing any evil" (Yeshaya 56:2). It also says: "that shakes his hands from holding bribes" (Yeshaya 33:15). Rather, use your hands for fulfilling the commandments of G-d, open them to give to the poor and needy, as written: "you shall surely open your hand unto your brother, to your poor, and to your needy, in your land" (Devarim 15:11), and it says: "she stretches out her hand to the poor; she reaches forth her hands to the needy" (Mishlei 31:20).
And likewise, you need to use them for what will provide your livelihood, so that you will be saved from borrowing and stealing, and from needing the kindness of people to support you and to benefit you, thereby giving away to them your merits, and giving your piety to he who was pious towards you. Likewise, so that you won't be a burden on people, as one of the Sages said: "G-d will have [great] mercy on His servants who separate from this world, but only if his separation has not become a burden on his friends, because he engaged in a trade thereby freeing them from troubling themselves for him", as written: "For you shall eat the labor of your hands: happy shall you be, and it shall be well with you" (Tehilim 128:2). It has already been said: "the beginning of abstinence is the securing of a livelihood". And it was further stated: "the beginning of abstinence is to think properly on arranging the obtaining of one's needs", which means to work to secure one's needs..
GUARDING THE FEET Afterwards, habituate your feet in this way, and refrain from going with the wicked, who seek the superfluous things, as written: "Blessed is the man that walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of the scornful" (Tehilim 1:1). Rather, hasten to do all good deeds, and to the gatherings of the wise, as written: "He who goes with the wise will become wise [but he who befriends the fools will be broken]" (Mishlei 13:20), and it says: "in order that you go in the way of the good..." (Mishlei 2:20).
Scripture has already gathered together everything we introduced on curbing the senses in saying: "Who among us shall dwell with the consuming fire? ... He that walks righteously, and speaks uprightly; [he that despises the gain of oppression, that keeps his hands from the holding of bribes, that stops his ears from hearing of blood, and shuts his eyes from seeing evil]"(Yeshaya 33:14). And afterwards, the wise man gathered them and added to them the heart in saying: "There are six things that the L-ord hates, and the seventh is an abomination of His soul; Haughty eyes, a lying tongue, and hands that shed innocent blood; A heart that thinks wicked thoughts; feet that hasten to run to evil; A false witness who incites quarrels among brothers" (Mishlei 6:16), and likewise they are found in the Psalm 15: "O G-d, who will dwell in Your tent?..."
ALL OR NOTHING It is proper for you to know, my brother, that it will not be possible for you to fulfill any of these things, unless you do all of them and you don't omit even one of them. For they are like a string of pearls. If you release one of them, all of the others will be scattered and their unity will be destroyed.
Therefore, strive to be careful in all of these rules, and then each one of them will help the others, as our Sages said: "a mitzvah brings another mitzvah, and a sin brings another sin" (Avot 4:2), and the wise man said regarding the close connection of all good deeds: "Fortunate is the man that listens to me, watching daily at my gates, guarding at the posts of my doors"(Mishlei 8:34). At first he said: "listens", and after "watching", and after "guarding".
INWARD ABSTINENCE The abstinence which applies to the third type, namely, what applies exclusively to ourselves - our thoughts, inner life, and our inclinations, good and evil.
The beginning of this type of abstinence is to separate in heart and mind from material possessions, except for your food and living needs. Not to engage them (heart and mind) for securing any physical pleasures, or to attain through them leisures, or a position of power, or to feel proud over owning possessions of this fleeting world.
Let your abstinence in them be for G-d, may He be exalted, not to acquire a name, not to feel proud for abstaining from pleasures, and not to save your money due to your abstinence. Do not go out of the bounds of the torah in it, such as fasting on the Sabbath, Holidays, or Rosh Chodesh (new month), or to refrain from what the Creator obligated you in the commandment of having children. Rather, your matters of abstinence should be inwardly and outwardly in line with the torah and the religion.
Afterwards, to diminish your desires for this world, as if you were journeying from it in the evening of this day. Afterwards, make a spiritual accounting with yourself as we mentioned earlier in the gate of spiritual accounting. You should abandon all thought of what belongs to other people while trusting in G-d, and being contented with His decrees and judgments. Realize that you are under obligation [to fulfill] all the duties of the heart, which were previously clarified - and that they are the pillar of abstinence from the world. Investigate them closely and bind them to your heart. You will attain through them to all good.
אֲבָל מָה שֶׁיֵּאוֹת לְתוֹרָתֵנוּ מֵהַפְּרִישׁוּת אוֹמַר בִּתְשׁוּבַת הַשְּׁאֵלָה הַזֹּאת, כִּי הַפְּרִישׁוּת הַנּוֹהֶגֶת בְּתוֹרָתֵנוּ עַל ג׳ פָּנִים.
- What kind of abstinence is in accord with the torah
Regarding what kind of abstinence is in accord with our torah, I will answer this question as follows: The abstinence recommended by the torah is on three fronts:
אֶחָד מֵהֶם בְּעָסְקֵנוּ עִם בְּנֵי אָדָם וְהִתְחַבְּרוּתֵנוּ עִמָּהֶם,
1) When engaged with business relations with other people and when engaged in social interactions with them.
וְהַשֵּׁנִי בְּמָה שֶׁאָנוּ מִתְיַחֲדִים בּוֹ זוּלָתָם בְּחוּשֵׁינוּ הַגּוּפִיִּים וְאֵבָרֵינוּ הַנִּרְאִים,
2) In matters which relate to ourselves alone and do not affect other people, with respect to the function of our physical senses and movements of our limbs.
וְהַג׳ בְּמָה שֶׁאָנוּ מִתְיַחֲדִים בּוֹ בְּמַצְפּוּנֵינוּ וּבְמִדּוֹתֵינוּ וּבְמַחְשְׁבוֹתֵינוּ וְהַצָּפוּן בְּלִבּוֹתֵינוּ מִן הָרַעְיוֹנִים הַטּוֹבִים וְהָרָעִים. וַאֲנִי מְבָאֵר כָּל זֶה בְּדֶרֶךְ קְצָרָה כְּפִי יְכָלְתִּי בעז״ה.
3) In matters which relate to ourselves alone and do not affect others, with respect to our inner being - our traits, our thoughts, whether good or bad, that are hidden in our hearts. All these I will explain in a concise manner as well as I can, with G-d's help.
אֲבָל דֶּרֶךְ הַפְּרִישׁוּת הָרָאוּי לָנוּ בְּהִתְחַבְּרוּתֵנוּ עִם בְּנֵי אָדָם,
SOCIAL ABSTINENCE
The proper abstinence to adopt in association with other people is as follows:
מֵהֶם הַסְבָּרַת פָּנִים וְהַרְאוֹת הַשִּׂמְחָה בִּפְגִיעָתָם עִם הַכְּנִיעָה וְהַשִּׁפְלוּת וְלָשׁוֹן רַכָּה וְרוּחַ נְמוּכָה לְכֻלָּם,
* To receive them with a cheerful countenance and to exhibit joy when meeting them; at the same time, cultivating humility, gentle speech, and a lowliness of spirit towards all of them.
וּמֵהֶם הָרַחֲמִים וְהַחֲנִינָה וְהַחֶמְלָה עֲלֵיהֶם עִם הֲסָרַת הַטֹּרַח מֵעֲלֵיהֶם וְזָכְרָם בַּטּוֹב וַעֲשׂוֹת חֶסֶד עִמָּהֶם וְשֶׁלֹּא נְקַוֶּה לֵהָנוֹת מֵהֶם וְשֶׁנִּתְיָאֵשׁ מֵאֲשֶׁר בִּידֵיהֶם,
* Showing them mercy, graciousness, and compassion. Relieving them of their troubles, speaking good of them, doing kindness to them without expecting any benefit from them, and abandoning all thought of receiving anything of what belongs to them.
וּמֵהֶם עֶזְרָתָם בְּתַקָּנַת תּוֹרָתָם וְעוֹלָמָם וְהוֹרוֹתָם הַדֶּרֶךְ אֲשֶׁר יִרְצֵהוּ הָאֱלֹהִים,
* To help them with what can further their religious or secular welfare, and to teach them the way which G-d approves.
וּמֵהֶם שֶׁנִּסְבּוֹל קֹשִׁי דִּבְרֵיהֶם וְשֶׁנִּשְׁפֹּךְ שִׂיחֵנוּ לִפְנֵי הָאֱלֹהִים וְלֹא לִפְנֵיהֶם.
* To patiently bear their difficult words, and to pour out one's words before G-d and not before them.
וְהִמָּנַע מִמּוֹשְׁבוֹת הַמַּאֲכָל וְהַמִּשְׁתֶּה וְהַשְּׂחוֹק עִם הַשְּׁמִירָה מִכָּל מָה שֶׁיָּבִיא לְהַמְרוֹת הָאֵל בְּחֶבְרָתָם וְיוֹצֵא (ולצאת) מִגְּבוּל הַצְּנִיעוּת וּמָסֹרֶת הַמּוּסָר וְהַדּוֹמֶה לָזֶה.
* To keep away from gatherings that assemble for eating, drinking, and merrymaking, and avoid anything in association with them that would lead to rebellion against G-d, or going out of the bounds of modesty, traditional morality, or the like.
אַךְ מָה שֶׁרָאוּי לָנוּ מִן הַפְּרִישׁוּת בַּפָּנִים הַשְּׁנִיִּם הַמִּתְיַחֲדִים בָּנוּ בְּחוּשֵׁינוּ הַנִּרְאִים יֵחָלֵק לִשְׁנֵי חֲלָקִים,
ABSTINENCE IN THE SENSES AND LIMBS
What is proper for us in the second type of abstinence, namely, that which relates to ourselves alone and involves only our physical senses and limbs. This is divided into two categories.
אֶחָד מֵהֶם אָסוּר לָנוּ וְהֵם מִצְוֹת לֹא תַעֲשֶׂה.
The first refers to what is forbidden to us. These are the prohibitions [negative commandments in the torah].
וְהַשֵּׁנִי מֻתָּר לָנוּ, וְהוּא כָּל מָה שֶׁהֻתַּר לָנוּ מִכָּל מִינֵי הַהֲנָאוֹת הַמֻּתָּרוֹת,
The second refers to what is permitted to us. These are all the things permitted to us of all the permitted enjoyments.
וְכָל חֵלֶק מֵהֶם יֵחָלֵק לִשְׁלֹשָׁה חֲלָקִים,
Both categories subdivide to three divisions.
וְהוּא שֶׁכָּל מָה שֶׁנֶּאֱסַר לָנוּ אֵינֶנּוּ נִמְלָט מֵאֶחָד מִשְּׁלֹשָׁה דְּבָרִים,
(Regarding the negative commandments:) Everything that is forbidden to us necessarily falls into one of three classes.
אוֹ שֶׁיִּהְיֶה בַּטֶּבַע הַכֹּסֶף לוֹ כַּזְּנוּת וְהַגֶּזֶל [והרבית] וּלְהַרְבּוֹת מִן הַמַּאֲכָל וְהַמִּשְׁתֶּה הָאָסוּר לָנוּ.
1) That which is in a person's nature to desire these things, such as forbidden relations, theft, taking interest, eating or drinking of forbidden foods.
אוֹ שֶׁיִּהְיֶה מִמָּה שֶׁלֹּא יִשְׂנָאֵהוּ הַטֶּבַע וְלֹא יִכְסוֹף לוֹ כִּלְבֹשׁ בֶּגֶד שַׁעַטְנֵז וְהַרְכָּבַת כִּלְאַיִם וַאֲכִילַת בָּשָׂר בְּחָלָב וַאֲכִילַת חֵלֶב וְהַרְבֵּה מֵהַדּוֹמֶה לָזֶה,
2) That which is neutral in a person's nature, namely, that he does not desire nor abhor it, such as wearing shatnez (mixtures of linen and wool), sowing Kilaim (diverse seeds together), eating meat and milk together, eating forbidden fat, and many more like this.
אוֹ שֶׁיִּהְיֶה מִמָּה שֶׁיִּשְׂנָאֵהוּ הַטֶּבַע וּתְתַעֲבֵהוּ הַנֶּפֶשׁ כַּאֲכִילַת הַנְּבֵלָה וְהַמֵּתָה וְהַדָּם וְהַרְבֵּה מִמִּינֵי הַחַיִּים אֲשֶׁר לֹא הָיָה הָאָדָם חָפֵץ בַּאֲכִילָתָם אֲפִלּוּ אִם הָיוּ מֻתָּרִים בַּאֲכִילָה כִּשְׁמוֹנָה שְׁרָצִים וְהַדּוֹמֶה לָהֶם.
3) That which is in a person's nature to abhor and be disgusted by these things, such as eating from an animal carcass (treifa), eating blood or various types of creatures which a man would not want to eat even if these were permitted, such as the eight species of rodents and reptiles (Vayikra 11:29-30), or others like this.
וְרָאוּי לְךָ אָחִי שֶׁתְּיַסֵּר נַפְשְׁךָ בִּפְרִישׁוּת מִכָּל מָה שֶׁצִּוְּךָ הָאֱלֹהִים לִפְרֹשׁ מִמֶּנּוּ עַד שֶׁתַּגִּיעַ מִן הַתִּעוּב וְהַמֵּאוּס בְּמִינֵי הַתַּעֲנוּגִים הַמְּנוּעִים וְהַתַּאֲווֹת עַד תַּכְלִית שֶׁיִּהְיֶה שָׁוֶה לָזֶה בְּטִבְעֲךָ הַמְּתֹעָב מִן הָאָסוּר עִם מָה שֶׁנִּכְסָפִין לוֹ מִמֶּנּוּ. וְיִהְיֶה אֶצְלְךָ הַמִּשְׁגָּל הָאָסוּר וּלְקִיחַת אִסּוּר (איסר) עַל פָּנִים אֲסוּרִים וְשֶׁתִּתְכַּבֵּד בִּקְלוֹן חֲבֵרְךָ וּגְנוּתוֹ אֲשֶׁר יְמַהֵר אֲלֵיהֶם חֵפֶץ הָאָדָם בְּטִבְעוֹ כַּאֲכִילַת הָעַכְבָּר וְהַדָּם וְהַשֶּׁקֶץ אֲשֶׁר יְתַעֲבֵהוּ טִבְעֲךָ וְתִשְׂנָאֵהוּ נַפְשְׁךָ.
It is proper for you, my brother, to train yourself in abstinence to abstain from all that G-d has forbidden to you until you reach a level that you are equally disgusted by what your nature desires as by what it abhors. Thus, forbidden relations, obtaining gains in a forbidden manner, seeking to honor yourself through lowering someone else, or holding him in contempt, which, by nature, are things people swiftly desire - should be as repellent to you as eating mice, blood, or reptiles, which your nature abhors and which your soul hates.
וּכְשֶׁתַּגִּיעַ אֶל הַגְּבוּל הַזֶּה מִן הַפְּרִישׁוּת מִן הָאִסּוּר בְּלֹא הֶכְרֵחַ מִטִּבְעֲךָ וְלֹא קֹשִׁי מִנַּפְשְׁךָ תִּהְיֶה מִן הַכִּתּוֹת הַנִּצָּלוֹת מִן הַחֵטְא וְהַמִּכְשׁוֹל אֲשֶׁר נֶאֱמַר עֲלֵיהֶם (משלי יב, כא) לֹא יְאֻנֶּה לַצַּדִּיק כָּל אָוֶן וְגוֹ׳.
When you reach this level of abstinence from prohibited things without needing to force your nature and without resistance from yourself, you will belong to the class of those saved from sin and stumbling which the verse says of them: "no mischief shall befall the righteous" (Mishlei 12:21).
וְכֵן הַנִּתָּן בִּרְשׁוּתֵנוּ מִן הַמֻּתָּר הוּא עַל שְׁלֹשָׁה פָּנִים:
Similarly the permitted things fall into one of three categories.
אֶחָד מֵהֶם קַחַת הַמַּאֲכָל אֲשֶׁר לֹא יְכַוֵּן בּוֹ בְּעָלָיו אֶל תַּעֲנוּג וְלֹא יוּכַל הָאָדָם לַעֲמֹד בִּלְעָדָיו וְאֵין לוֹ תַּקָּנָה זוּלָתוֹ.
1) Taking food whereby one does not do so with intent for deriving pleasure, but because one cannot live without it, and one has no other remedy (for his hunger) besides this.
וְהַשֵּׁנִי קַחַת הַמָּזוֹן מִן הַמֻּתָּר עַל דֶּרֶךְ הַוִּתּוּר וּמְכַוֵּן בּוֹ אֶל הַתַּעֲנוּג הַשָּׁוֶה מִבְּלִי רִבּוּי וְלֹא הִפָּקֵד (הֶפְקֵר) כְּהַשְׁלָמַת הַצֹּרֶךְ מִן הַלֶּחֶם הַטּוֹב בְּתַבְשִׁילִים מְתֻקָּנִים בִּמְלַאכְתָּם וּשְׁתֹת הַיַּיִן הַטּוֹב עַל הַדֶּרֶךְ הַשָּׁוֶה וְכֵן בַּמַּלְבּוּשׁ וּבַדִּירָה וּשְׁאָר הָעִנְיָנִים.
2) Taking permitted food in the way of 'overlooking' (beyond what is necessary), for mere enjoyment, but not to excess or unbridled over-indulgence, in order to compliment the minimum necessary. For example, eating good bread with decently prepared dishes, and drinking good wine in moderation, and likewise for one's clothing, home, and other requirements.
וְהַשְּׁלִישִׁי קַחַת הַרְבֵּה מִן הַתַּעֲנוּגִים הַמֻּתָּרִים הַמַּפְלִיג בָּהֶם בַּעֲלֵיהֶם עַד שֶׁמְּבִיאִים אוֹתוֹ אֶל הַתַּעֲנוּגִים הָאֲסוּרִים עִם טִרְדָּתוֹ בָּהֶם מֵעֲשׂוֹת חוֹבוֹת אֱלֹהָיו שֶׁעָלָיו כְּמוֹ שֶׁאָמַר (משלי לא) פֶּן יִשְׁתֶּה וְיִשְׁכַּח מְחֻקָּק.
3) Taking much indulgence of the permitted pleasures. This distances a person and leads him to also indulge in the prohibited pleasures, besides the distraction it brings from fulfilling his duties to G-d, as written "Lest he drink and forget that which is decreed" (Mishlei 31:5)
וְרָאוּי לְךָ אָחִי שֶׁתִּתְנַהֵג בִּפְרִישׁוּת מִן הַתַּעֲנוּגִים הַמֻּתָּרִים בִּיכָלְתְּךָ עַד שֶׁיִּהְיוּ בְּעֵינֶיךָ בִּתְכוּנַת הַתַּעֲנוּגִים הָאֲסוּרִים עָלֶיךָ פֶּן תַּעֲזֹב תּוֹרָתְךָ וְתַנִּיחַ חוֹבָתְךָ, וּכְבָר עָמַדְתָּ עַל מָה שֶׁצִּוָּה הַבּוֹרֵא ית׳ אֶת הַמֶּלֶךְ בְּאָמְרוֹ (דברים יז) וְלֹא יַרְבֶּה לּוֹ נָשִׁים וְאָמַר (שם) רַק לֹא יַרְבֶּה לּוֹ סוּסִים, וְאָמַר (נחמיה יג) הֲלוֹא עַל אֵלֶּה חָטָא שְׁלֹמֹה וְגוֹ׳, עִם חֹזֶק שִׂכְלוֹ וְרֹב תְּבוּנָתוֹ וּגְדֻלָּתוֹ וּכְפִי בִּינָתְךָ הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ וּפְרֹשׁ מִכָּל אֲשֶׁר יַפְרִישְׁךָ מִמִּצְוֹת הָאֱלֹהִים.
Thus, it is proper for you, my brother, to strive with all of your ability to practice abstinence from the permitted pleasures until they become equal in your eyes to the prohibited pleasures for fear lest you abandon your torah and neglect your duties. You already know what the torah commanded a Jewish king in saying:
"Neither shall he have many wives to himself, [lest his heart turn away]" (Devarim 17:17), and it says "he shall not have many horses" (ibid 17:16). Furthermore, it says: "Did not Solomon king of Israel sin by these things?" (Nehemiah 13:26), even for him, the women caused him to sin, despite his exceedingly powerful intellect, vast understanding, and greatness. Hence, [how much more so for you] according to your understanding, take heed and guard your soul and abstain (from all unnecessary enjoyments, even those permitted - LT) that will distance you from fulfilling the commandments of G-d.
בְּלִבְּךָ וּבְמַצְפּוּנְךָ אִם לֹא תּוּכַל לְהִפָּנוֹת לְעִנְיְנֵי אַחֲרִיתְךָ מִפְּנֵי טִרְדָּתְךָ בְּצֹרֶךְ מְזוֹנְךָ וּמִחְיָתְךָ בְּעוֹלָמְךָ וְעִסְקְךָ בּוֹ כְּמוֹ שֶׁזָּכְרוּ רַבּוֹתֵינוּ זַ״ל עַל הַרְבֵּה מֵהֶם שֶׁהָיוּ טוֹרְחִים בְּעִנְיַן עוֹלָמָם עִם הַפְּרִישׁוּת מִמֶּנּוּ כְּמוֹ אַבָּא חִלְקִיָּה שֶׁהָיָה מִשְׂתַּכֵּר לַחְפֹּר בָּאֲדָמָה וְשַׁמַּאי בִּמְלֶאכֶת הַבִּנְיָן וְהִלֵּל שֶׁהָיָה חוֹטֵב וּמִתְפַּרְנֵס מִן הָעֵצִים.
[At least] do so in your heart and mind, if you are unable to free your body to matters of the next world due to being so fully preoccupied with providing for your livelihood and maintenance, as our Rabbis mentioned on many (great men) who would toil in matters of this world while being separate from it (in heart and mind), such as Aba Chilkiya who would work hoeing the ground (Taanis 23a), Shammai in construction work, and Hillel who would earn his livelihood by chopping trees and selling the wood (Yoma 35b).
וְאַל תִּמְנָעֲךָ פְּרִישׁוּתְךָ בְּלִבְּךָ מֵהִתְעַסֵּק בָּזֶה מִפְּנֵי שֶׁאַתָּה מְכַוֵּן בּוֹ לַעֲבוֹדַת הָאֱלֹהִים כַּאֲשֶׁר הִקְדַּמְנוּ.
Let not your wholehearted abstinence prevent you from working in a secular occupation, since your intent in this is to serve G-d, as we mentioned previously.
וְכַאֲשֶׁר תּוּכַל לְהַנִּיחַ עֵסֶק הָעוֹלָם תַּנִּיחֵהוּ בַּעֲבוּר עֲבוֹדַת הַבּוֹרֵא. וְאַל יַסְפִּיק לְךָ מָה שֶׁאָמַרְנוּ בְּעֵת שֶׁלֹּא תּוּכַל בַּעֲבוּר צֹרֶךְ הַהַזְמָנָה לַמָּזוֹן כִּי הַמַּשְׁקִיף עַל מַצְפּוּנְךָ יַעֲזָרְךָ לְקַיֵּם מַחְשַׁבְתְּךָ בַּעֲבוֹדָתוֹ כְּמוֹ שֶׁאָמְרוּ רַזַ״ל כָּל הַמְקַיֵּם אֶת הַתּוֹרָה מֵעֹנִי סוֹפוֹ לְקַיְּמָהּ מֵעֹשֶׁר וְכָל הַמְּבַטֵּל אֶת הַתּוֹרָה מֵעֹשֶׁר סוֹפוֹ לְבַטְּלָהּ מֵעֹנִי.
But when you will be in a position to give up the secular occupation - leave it and spend all of your time in the service of G-d.
But during the times you are unable to serve G-d due to the need to earn a livelihood, do not be satisfied with what we said . Because He who watches your thoughts will help you to fulfill your desire in regard to His service, as our Sages said: "He who fulfills the torah from poverty will eventually fulfill it from wealth, and he who neglects the torah from wealth will eventually neglect it from poverty" (Avot 4:9).
וְרָאוּי לְךָ שֶׁתִּשְׁתַּדֵּל לֶאֱסֹר חוּשֶׁיךָ וּתְנוּעוֹת אֵבָרֶיךָ הַנִּרְאִים כְּמוֹ שֶׁאֲסַפֵּר לְךָ.
It is proper for you, to train yourself to curb your senses and movements as I will explain to you:
וְהוּא שֶׁתַּתְחִיל בָּרִאשׁוֹנָה לֶאֱסֹר לְשׁוֹנְךָ וְלִבְלֹם שְׂפָתֶיךָ וְתִפְרֹשׁ מִן הַדְּבָרִים הַבְּטֵלִים עַד שֶׁתִּהְיֶה בְּעֵינֶיךָ הֲנָעַת הָאֵבָר הַכָּבֵד שֶׁבְּאֵבָרֶיךָ יוֹתֵר קַלָּה מֵהֲנָעַת לְשׁוֹנְךָ כִּי הַלָּשׁוֹן מָהִיר בִּתְנוּעָתוֹ לַחֲטֹא וַחֲטָאָיו רַבִּים מִכֻּלָּם בַּעֲבוּר קַלּוּתוֹ וּמְהִירוּת תְּנוּעָתוֹ וְשֶׁהַשְׁלָמַת מַעֲשֵׂהוּ נְקַלָּה וִיכָלְתּוֹ עַל הַטּוֹב וְהָרַע בְּלִי מִצּוּעַ.
GUARDING THE TONGUE
Begin at first by restraining your tongue and clamping down your lips. Refrain from idle words, until you will regard moving your heaviest limb to be easier than moving your tongue. For the tongue sins more quickly than all of the other limbs, and its sins are more numerous than the sins committed by all of them. Because it moves easily and swiftly, it easily completes its deed, and has the power to do good or evil without any intermediary.
וּכְפִי זֶה אָחִי יֵשׁ מִן הַדִּין עָלֶיךָ לְהִשְׁתַּדֵּל לְבָלְמוֹ וְלִמְשֹׁל בּוֹ וְאַל תַּתִּיר לוֹ מִן הַדִּבּוּר אֶלָּא מָה שֶׁלֹּא תּוּכַל לַעֲמֹד בִּלְעָדָיו לְצֹרֶךְ הַתּוֹרָה אוֹ לְצֹרֶךְ הָעוֹלָם וְקַצֵּר מוֹתְרֵי לְשׁוֹנְךָ בְּכָל יְכָלְתְּךָ אוּלַי תִּנָּצֵל מִנִּזְקוֹ כְּמוֹ שֶׁאָמַר הֶחָכָם (משלי יט) מָוֶת וְחַיִּים בְּיַד לָשׁוֹן.
Therefore, my brother, it is incumbent on you, to train yourself to restrain and rule over your tongue. Do not unleash it to speak words except for what is indispensable for your torah needs and your worldly needs. Diminish extra words of your tongue as much as you can, perhaps you will be saved from its damage, as the wise man said: "Life and death are in the power of the tongue" (Mishlei 18:21).
וְהַקְדִּימֵהוּ (ס״א והקדמנו הלשון) עַל שְׁאָר הַחוּשִׁים וְהָאֵבָרִים לְקֹשִׁי הַדָּבָר בּוֹ יוֹתֵר מִשְּׁאֵרִיתָם כְּמוֹ שֶׁאָמַר דָּוִד ע״ה (תהלים לד) מִי הָאִישׁ הֶחָפֵץ חַיִּים וְגוֹ׳ נְצֹר לְשׁוֹנְךָ מֵרָע וְגוֹ׳ וּבִסְפָרֵינוּ מִן הַהַזְהָרָה עַל הַמְעָטַת הַדְּבָרִים מָה שֶׁאֵינֶנּוּ נֶעֱלָם מֵרֻבּוֹ וּפִרְסוּמוֹ.
They (the Sages) began exhorting on the tongue before the other senses and limbs, because it is more difficult to control than all of them as David said: "Who is the man who desires life... guard your tongue from evil, and your lips from speaking deceit [depart from evil and do good; seek peace and pursue it]" (Tehilim 34:13). In our holy books, the exhortations to minimize speech are so numerous and well known that it is not unfamiliar to anyone.
וְכַאֲשֶׁר תִּרְצֶה לַעֲמֹד עַל בֵּרוּר מָה שֶׁזָּכַרְתִּי מֵרֹב חֲטָאֵי הַלָּשׁוֹן קַבֵּל עַל עַצְמְךָ לִזְכֹּר מָה שֶׁיֵּצֵא מִלְּשׁוֹנְךָ בְּיוֹמְךָ בְּהִתְחַבֶּרְךָ עִם בְּנֵי אָדָם וְהִתְעָרֶבְךָ בָּם וְאִם תּוּכַל לְכָתְבוֹ עֲשֵׂה וְאַחַר כָּךְ הַעֲבִירֵהוּ עַל לִבְּךָ וְהַעֲלֵהוּ בְּמַחְשַׁבְתְּךָ בְּעֵת שֶׁאַתָּה פָּנוּי מִן הָעֲסָקִים בַּלַּיְלָה וְתִרְאֶה מָה שֶׁיֵּשׁ מִמֶּנּוּ לְצֹרֶךְ וּמָה שֶׁיֵּשׁ מִמֶּנּוּ מוֹתָר לֹא יוֹעִיל לְךָ וּמָה שֶׁמִּמֶּנּוּ מֵבִיא הַהֶזֵּק עָלֶיךָ כְּמוֹ הַכָּזָב וְהָרְכִילוּת וְהַשְּׁבוּעוֹת וְלָשׁוֹן הָרַע וְאָז יִתְבָּרֵר לְךָ חֶסְרוֹנְךָ וְתִרְאֶה בּוֹ מְעֻוָּתְךָ,
If you wish to attain a clear understanding of what I mentioned of the many sins of the tongue, take on yourself to remember what comes out of your tongue during the course of one day in your association with other people and consorting with them. If you can write it all, do so. Afterwards, at night, when you are free from your matters, go over it and reflect on it. See which of them were necessary and which of them were superfluous and without benefit; and which of them were harmful to you, such as falsehood, tale bearing, swearing, lashon hara (negative speech about others). Then you will recognize your faults and you will see your iniquity.
וּפְקֹד זֶה מִמְּךָ תָּמִיד כְּפָקְדְךָ מְעֻוַּת אוֹיִבְךָ וְלֹא תַּתְמִיד בָּזֶה זְמַן מוּעָט [עַד] שֶׁתְּתֻקַּן לְשׁוֹנְךָ וְיִמְעֲטוּ דְּבָרֶיךָ,
Remember them always just like you remember the faults and iniquities of your enemies. Do not be diligent in this for a short time, so that your tongue will be rectified and your words will be few.
וְשִׂים תְּמוּרַת רֹב דְּבָרֶיךָ אֹרֶךְ מַחְשַׁבְתְּךָ וְהַתְמָדַת בְּחִינָתְךָ וְהַחֶשְׁבּוֹן עִם נַפְשְׁךָ, כִּי הַמַּחְשָׁבָה נֵר שֶׁתַּכְנִיסֵהוּ אֶל לִבְּךָ וְהַחֶשְׁבּוֹן שֶׁמֶשׁ תָּאִיר בְּאוֹרוֹ מַצְפּוּנְךָ לְגַלּוֹת לְךָ מָה שֶׁהוּא צָפוּן בּוֹ מִן הַטּוֹב וְהָרַע וְהַלָּשׁוֹן שַׁעַר הַמַּצְפּוּן, וְאִם הַלָּשׁוֹן יִהְיֶה מֻפְקָר וְלֹא יֵיטִיב לִשְׁמֹר מָה שֶׁיֵּשׁ בַּמַּצְפּוּנִים יִהְיֶה שַׁעַר הָאוֹצָר פָּתוּחַ (ס״א נפקר) וְיֵצֵא מָה שֶׁאֵינְךָ חָפֵץ בְּצֵאתוֹ וְיֵרָאֶה מָה שֶׁאֵין הֵרָאוֹתוֹ טוֹב בְּעֵינֶיךָ, וּכְשֶׁתִּשְׁמֹר הַשַּׁעַר אַתָּה שׁוֹמֵר הָאוֹצָר וּמָה שֶׁיֵּשׁ בּוֹ כְּמוֹ שֶׁאָמַר הֶחָכָם (משלי יז) גַּם אֱוִיל מַחֲרִישׁ חָכָם יֵחָשֵׁב וְאָמַר (קהלת ה) אַל תְּבַהֵל עַל פִּיךָ וְגוֹ׳ וְאָמַר (שם) אַל תִּתֵּן אֶת פִּיךָ וְגוֹ׳.
And in exchange for much talking, substitute prolonged thinking, continuous reflecting, and spiritual accounting (see previous gate), because reflection is a candle which enters your heart, and the spiritual accounting is like the sun which illuminates the darkness of your interior being, to reveal to you what is hidden inside whether of good or of evil.
The tongue is the gate of this inner being. If the tongue is unbridled and does not keep careful guard over what is in the inner being, then the gate to the treasury will be open, and things will go out which you do not wish them to go out, and things will become visible which you do not wish them to be visible. But if you guard the gate, you guard the treasury and what is in it, as the wise man said: "even a fool who keeps silent is considered wise" (Mishlei 17:28). He also said: "do not be quick with your mouth, do not be hasty in your heart to utter anything before G-d" (Koheles 5:1), and: "permit not your mouth to cause your flesh to sin" (Koheles 5:5).
וְהִשְׁתַּדֵּל אַחַר כָּךְ לַעֲצֹם עֵינֶיךָ וְחוּשׁ רְאוּתְךָ מֵהַבִּיט אֶל מָה שֶׁאֵינֶנּוּ צָרִיךְ לְךָ אוֹ מַה שֶׁיַּטְרִיד לִבְּךָ מֵחֲשֹׁב בְּמָה שֶׁיּוֹעִילְךָ וּפְרֹשׁ מִמּוֹתַר הָרְאוּת כְּפִי יְכָלְתְּךָ וְאָמְרוּ רַבּוֹתֵינוּ זַ״ל לִבָּא וְעֵינָא תְּרֵי סַרְסוּרֵי דְּחֶטְאָה. אֲבָל הִשְׁתַּמֵּשׁ בִּרְאוּתְךָ וְהַבָּטָתְךָ לְהַבִּיט אֶל יְצִירוֹת הַבּוֹרֵא יִתְעַלֶּה לִבְחֹן מֵהֶן וְלַחְשֹׁב בָּהֶן וּלְהָבִין יְכֹלֶת הַבּוֹרֵא וְטוּבוֹ מֵהֶן כמ״ש דָּוִד ע״ה (תהלים ח) כִּי אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂה אֶצְבְּעֹתֶיךָ וְגוֹ׳ וְאָמַר (שם יט) הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל וְגוֹ׳ וּשְׁאָר הַמִּזְמוֹר.
GUARDING THE EYES
Afterwards, endeavor to shut your eyes and shut your sense of sight from seeing that which you do not need, or that which will distract your mind from thinking of what will be of use to you. Separate yourself as much as you can from superfluous sights, just like you separate from looking at things which are forbidden to look at. The Creator has already exhorted on this in saying "you shall not wander after your hearts and after your eyes" (Bamidbar 15:39), and our Sages said: "the heart and the eyes are the two agents of sin (the eye sees, then the heart desires...) " (Talmud Yerushalmi Berachos 81). Rather use your eyes to gaze at the works of the Creator, to examine them, to contemplate them, and to understand the omnipotence of the Creator, and His wisdom and benevolence from them, as David said: "When I consider your heavens, the work of Your fingers, the moon and the stars, which You have ordained" (Tehilim 8:4), and "The heavens declare the glory of G-d; and the firmament proclaims His handiwork" (Tehilim 19:2).
וְהִשְׁתַּדֵּל אַחַ״כּ לֶאֱטֹם אָזְנֶיךָ מִשָּׁמְעֲךָ מָה שֶׁאֵינְךָ צָרִיךְ לוֹ וּפְרֹשׂ מִמּוֹתְרֵי הַשֵּׁמַע כְּפִי יְכָלְתְּךָ וְאַל תַּאֲזִין לִשְׁמֹעַ מָה שֶׁלֹּא יוֹעִילְךָ שָׁמְעוֹ מִמּוֹתְרֵי הַדְּבָרִים וְהַכָּזָב וְהָרְכִילוּת ולה״ר וּפְרֹשׂ מִמָּה שֶׁיְּבִיאֲךָ לְהַמְרוֹת הָאֱלֹהִים וְלַעֲזֹב מִצְוֹתָיו מִמִּינֵי הַזֶּמֶר וְהַנִּגּוּן וְהַשְּׂחוֹק וְהָרִנָּה הַטּוֹרְדִים אוֹתְךָ מִן הַמִּצְוֹת וְהַמַּעֲשִׂים הַטּוֹבִים אֲבָל הַט אָזְנְךָ אֶל דִּבְרֵי הַחֲכָמִים הַיּוֹדְעִים אֶת ה׳ וְאֶת תּוֹרָתוֹ כְּמוֹ שֶׁאָמַר הֶחָכָם (משלי כב) הַט אָזְנְךָ וּשְׁמַע דִּבְרֵי חֲכָמִים וְאָמַר (שם טו) אֹזֶן שֹׁמַעַת תּוֹכַחַת חַיִּים.
GUARDING THE EARS
Afterwards endeavor to block your ears from listening to that which you have no need for. Separate as much as you can from listening to anything superfluous. Do not lend ear to listen to what will not be beneficial to hear such as superfluous words, lies, tale bearing, slander. Separate from hearing what will lead you to rebel against G-d or neglect His commandments such as the various types of songs and melodies, comedy and merrymaking, which distract you from fulfilling the commandments and performing good deeds. Rather, lend your ears to the words of the Sages who know G-d and His torah, as the wise man said: "Incline your ear, and hear the words of the wise" (Mishlei 22:17), and "The ear that hearkens to the reproof of life, abides among the wise" (Mishlei 15:31).
וְהִשְׁתַּדֵּל אַחַר כָּךְ לֶאֱסֹר חוּשׁ הַטַּעַם שֶׁתִּקַּח דֵּי מְזוֹנְךָ מִן הַמַּאֲכָל וְהַמִּשְׁתֶּה וְתִפְרֹשׁ מִמָּה שֶׁהוּא יוֹתֵר מִזֶּה.
GUARDING THE TONGUE (from superfluous food)
Afterwards, endeavor to bridle the sense of taste, that you take of food and drink only as much as you need for your sustenance, and abstain from what is beyond this.
וְהַתַּחְבּוּלָה לָעִנְיָן הַזֶּה שֶׁתַּמְעִיט בְּמִינֵי הַלִּפְתָּן וְתִסְמֹךְ עַל לִפְתָּן אֶחָד בְּעוֹד שֶׁתּוּכַל וְיִהְיֶה דַּי בִּמְעַט מִמֶּנּוּ כְּפִי שֶׁתּוּכַל וְהִתְכַּוֵּן בּוֹ כְּדֵי לְהַגִּיעַ הַלֶּחֶם אֶל בִּטְנְךָ לֹא לְתַעֲנוּג. וְהַרְגֵּל עַצְמְךָ בִּקְצַת הָעִתִּים מִבְּלִי לִפְתָּן כְּדֵי לְהַנְהִיג טִבְעֲךָ עַד שֶׁיֵּקַל עָלֶיךָ הַדָּבָר בְּעֵת הִמָּנְעוּ. וְאִם תּוּכַל לַעֲזֹב הַלִּפְתָּן אֲשֶׁר יִהְיֶה בּוֹ יְגִיעָה וָטֹרַח וְתִסְמֹךְ עַל מָה שֶׁאֵין בּוֹ שׁוּם יְגִיעָה כַּזֵּיתִים וְהַתְּאֵנִים וְהָעֲנָבִים וְהַדּוֹמֶה לָהֶם עֲשֵׂה.
The strategy to adopt in this matter is to reduce the various types of accompaniments (to bread) and limit them to only one course if you can. And also to minimize this accompaniment as much as you can, and to also have intent that this (dish) is to facilitate the transfer of bread to your stomach - not for enjoyment.
Habituate yourself to sometimes eat your bread without accompaniment in order to lead your nature in this, so that it will be easy for you to do this when the accompaniment is not available (and you have only bread). If you can relinquish accompaniments which require effort and labor to prepare (cooking, etc.), and you rely instead on what needs no labor to prepare such as olives, cheese, dates, grapes, or the like - do so.
וְשִׂים אֲכִילָתְךָ בַּיּוֹם יוֹתֵר קַלָּה מֵאֲכִילָתְךָ בַּלַּיְלָה אִם מִנְהָגְךָ לֶאֱכֹל פַּעֲמַיִם בַּיּוֹם כְּדֵי שֶׁתִּהְיֶה תְּנוּעַת אֵבָרֶיךָ קַלָּה בַּיּוֹם וְיֵקַלּוּ עָלֶיךָ עִנְיְנֵי תּוֹרָתְךָ וְעוֹלָמְךָ,
Habituate yourself to sometimes eat your bread without accompaniment in order to lead your nature in this, so that it will be easy for you to do this when the accompaniment is not available (and you have only bread). If you can relinquish accompaniments which require effort and labor to prepare (cooking, etc.), and you rely instead on what needs no labor to prepare such as olives, cheese, dates, grapes, or the like - do so.
ואח״כ תִּתְנַהֵג בְּתַעֲנִית אִם יִהְיֶה גּוּפְךָ חָזָק אֲפִלּוּ יוֹם א׳ בְּשָׁבוּעַ. וְכָל אֲשֶׁר תּוּכַל לְהַטְבִּיעַ נַפְשְׁךָ שֶׁלֹּא לְהַרְגִּישׁ עַל עִנְיַן הַמַּאֲכָל וְהַמִּשְׁתֶּה כְּדֵי לְיַסְּרָהּ עֲשֵׂה וְשִׂים כַּוָּנָתְךָ בּוֹ לִרְפוּאָה יוֹתֵר מִלְּמָזוֹן אֲבָל מִשְׁתְּךָ יִהְיֶה מַיִם אֶלָּא אִם תִּהְיֶה כַּוָּנָתְךָ בִּשְׁתִיַּת הַיַּיִן לְתוֹעֶלֶת גּוּפְךָ אוֹ לְהַעֲבִיר דְּאָגָה מִלִּבְּךָ כמ״ש (שם לא) תְּנוּ שֵׁכָר לְאוֹבֵד וְיַיִן לְמָרֵי נָפֶשׁ וְהִזָּהֵר מֵהַרְבּוֹת מִמֶּנּוּ וּמֵהַפְלִיג בּוֹ וּמֵחֶבְרַת בְּנֵי אָדָם עָלָיו כִּי הוּא הַמַּדְוֶה הַגָּדוֹל לַתּוֹרָה וְלָעוֹלָם וּכְבָר סִפֵּר בּוֹ הֶחָכָם מָה שֶׁיֵּשׁ בּוֹ דַּי בְּאָמְרוֹ (שם כ) לֵץ הַיַּיִן הֹמֶה שֵׁכָר וְאָמַר בְּמַאֲכָל וּבְמִשְׁתֶּה (שם כג) אַל תְּהִי בְסֹבְאֵי יָיִן בְּזֹלֲלֵי בָשָׂר לָמוֹ כִּי סֹבֵא וְזוֹלֵל יִוָּרֵשׁ וְגוֹ׳,
Afterwards, practice fasting if your body is strong enough, even if this is only one day per week. Whatever you can do to train yourself to be indifferent to matters of eating and drinking, do so. Regard what you eat as a medicine (to heal your hunger) rather than as food. Your drinking should be only water, unless your intent in drinking wine is to benefit your body, or to remove distress from your heart, as written: "Give strong drink to he who is ready to perish and wine to the bitter soul" (Mishlei 31:6).
Afterwards, practice fasting if your body is strong enough, even if this is only one day per week. Whatever you can do to train yourself to be indifferent to matters of eating and drinking, do so. Regard what you eat as a medicine (to heal your hunger) rather than as food. Your drinking should be only water, unless your intent in drinking wine is to benefit your body, or to remove distress from your heart, as written: "Give strong drink to he who is ready to perish and wine to the bitter soul" (Mishlei 31:6).
ואח״כ הִשְׁתַּדֵּל לִמְנֹעַ יָדֶיךָ מִגַּעַת בְּמָה שֶׁאֵינוֹ שֶׁלְּךָ מֵהוֹן הָעוֹלָם וּפְרֹשׂ מִמִּינֵי הַגְּנֵבָה וְהָאוֹנָאָה וְהַגֶּזֶל וּמֵהָרַע לְזוּלָתְךָ וְהִתְעַכֵּב בִּתְנוּעַת יָדֶיךָ וַחֲשֹׁב בְּאַחֲרִיתֶךָ וּשְׁמֹר מוּסָרְךָ וּצְנִיעוּתְךָ בְּהִתְנַשַּׂאֲךָ מֵעֲשׂוֹת הָרַע בָּהֶם כמ״ש (ישעיהו נ״ו:ב׳) וְשֹׁמֵר יָדוֹ מֵעֲשׂוֹת כָּל רָע וְאָמַר (ישעיהו ל״ג:ט״ו) נֹעֵר כַּפָּיו מִתְּמֹךְ בַּשֹּׁחַד אֲבָל הִשְׁתַּמֵּשׁ בְּיָדֶיךָ בְּמִצְוֹת הַבּוֹרֵא וּפָתְחֵן בְּמַתַּן לֶעָנִי וְלָרָשׁ כמ״ש הַכָּתוּב (דברים טו) פָּתֹחַ תִּפְתַּח אֶת יָדְךָ לְאָחִיךָ וְאָמַר (משלי לא) כַּפָּהּ פָּרְשָׂה לֶעָנִי.
GUARDING THE HANDS
Afterwards, endeavor to restrain your hands from touching worldly possessions that are not yours. Separate from the various types of theft, fraud, robbery, and from doing any evil to any human being. Restrain the movements of your hands and think of its consequences. Guard your ethics and modesty by being elevated from doing evil with them, as written: "keeps his hand from doing any evil" (Yeshaya 56:2). It also says: "that shakes his hands from holding bribes" (Yeshaya 33:15). Rather, use your hands for fulfilling the commandments of G-d, open them to give to the poor and needy, as written: "you shall surely open your hand unto your brother, to your poor, and to your needy, in your land" (Devarim 15:11), and it says: "she stretches out her hand to the poor; she reaches forth her hands to the needy" (Mishlei 31:20).
וְכֵן אַתָּה צָרִיךְ לְהִשְׁתַּמֵּשׁ בָּהֶן בְּמָה שֶׁיִּמָּלֵא סִפְקְךָ וְיִמְנָעֲךָ מִן הַשְּׁאֵלָה וּמַקַּחַת מָמוֹן אָסוּר וּמִקְּנוֹת חֶסֶד עַמְּךָ בְּמָה שֶׁמַּעֲנִיקִין אוֹתְךָ וּמְטִיבִין לְךָ וְתַקְנֶה זְכֻיּוֹתֶיךָ לְזוּלָתְךָ וַחֲסָדֶיךָ לְמִי שֶׁנִּתְחַסֵּד עִמְּךָ וְלֹא תִּהְיֶה לְמַשָּׂא עַל בְּנֵי אָדָם כמ״ש אֶחָד מִן הַחֲכָמִים הָאֱלֹהִים יְרַחֵם עֶבֶד שֶׁפֵּרֵשׁ מִן הָעוֹלָם וְלֹא הָיְתָה פְּרִישׁוּתוֹ לְמַשָּׂא עַל אוֹהֲבָיו וְסִלֵּק מֵעֲלֵיהֶם טָרְחוֹ וְהִתְעַסֵּק בְּאֵבָרָיו בְּמִינֵי הַמְּלָאכוֹת כמ״ש (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל וְגוֹ׳ וּכְבָר נֶאֱמַר רֹאשׁ הַפְּרִישׁוּת תִּקּוּן הַפַּרְנָסָה וְנֶאֱמַר עוֹד רֹאשׁ הַפְּרִישׁוּת תִּקּוּן הַמַּחְשָׁבָה עַל תִּקּוּן הַסִּפּוּק (ס״א הלחם) ר״ל שֶׁיִּיגַע לְהִתְעַסֵּק בְּסִפְקוֹ.
And likewise, you need to use them for what will provide your livelihood, so that you will be saved from borrowing and stealing, and from needing the kindness of people to support you and to benefit you, thereby giving away to them your merits, and giving your piety to he who was pious towards you. Likewise, so that you won't be a burden on people, as one of the Sages said: "G-d will have [great] mercy on His servants who separate from this world, but only if his separation has not become a burden on his friends, because he engaged in a trade thereby freeing them from troubling themselves for him", as written: "For you shall eat the labor of your hands: happy shall you be, and it shall be well with you" (Tehilim 128:2). It has already been said: "the beginning of abstinence is the securing of a livelihood". And it was further stated: "the beginning of abstinence is to think properly on arranging the obtaining of one's needs", which means to work to secure one's needs..
ואח״כ הִתְנַהֵג כֵּן בְּרַגְלֶיךָ וּמְנָעֵן מִלֶּכֶת עִם הָרְשָׁעִים מְבַקְשֵׁי הַמּוֹתָרִים כמ״ש (שם א) אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וְגוֹ׳ אֲבָל רוּץ לְכָל הַמַּעֲשִׂים הַטּוֹבִים וּלְמוֹשְׁבוֹת הַחֲכָמִים כמ״ש (משלי יג) הוֹלֵךְ אֶת חֲכָמִים יֶחְכָּם וְאָמַר (שם ב) לְמַעַן תֵּלֵךְ בְּדֶרֶךְ טוֹבִים,
GUARDING THE FEET
Afterwards, habituate your feet in this way, and refrain from going with the wicked, who seek the superfluous things, as written: "Blessed is the man that walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of the scornful" (Tehilim 1:1). Rather, hasten to do all good deeds, and to the gatherings of the wise, as written: "He who goes with the wise will become wise [but he who befriends the fools will be broken]" (Mishlei 13:20), and it says: "in order that you go in the way of the good..." (Mishlei 2:20).
וּכְבָר קִבֵּץ הַכָּתוּב כָּל מָה שֶׁהִקְדַּמְנוּ זִכְרוֹ מִמּוּסַר הַחוּשִׁים וְאָמַר (ישעיהו ל״ג:י״ד) מִי יָגוּר לָנוּ אֵשׁ אוֹכֵלָה וְגוֹ׳ הֹלֵךְ צְדָקוֹת וְדֹבֵר מֵישָׁרִים וְגוֹ׳ וְאַחַר כָּךְ קִבְּצָם הֶחָכָם וְחִבֵּר אֲלֵיהֶם הַלֵּב בְּאָמְרוֹ (משלי ו) שֶׁשׁ הֵנָּה שָׂנֵא ה׳ עֵינַיִם רָמוֹת לְשׁוֹן שָׁקֶר וְגוֹ׳ לֵב חוֹרֵשׁ וְגוֹ׳ יָפִיחַ כְּזָבִים וְגוֹ׳ וְכֵן נִמְצָאִים בְּמִזְמוֹר (תהלים ט״ו:א׳) ה׳ מִי יָגוּר בְּאָהֳלֶךָ.
Scripture has already gathered together everything we introduced on curbing the senses in saying: "Who among us shall dwell with the consuming fire? ... He that walks righteously, and speaks uprightly; [he that despises the gain of oppression, that keeps his hands from the holding of bribes, that stops his ears from hearing of blood, and shuts his eyes from seeing evil]"(Yeshaya 33:14).
And afterwards, the wise man gathered them and added to them the heart in saying: "There are six things that the L-ord hates, and the seventh is an abomination of His soul; Haughty eyes, a lying tongue, and hands that shed innocent blood; A heart that thinks wicked thoughts; feet that hasten to run to evil; A false witness who incites quarrels among brothers" (Mishlei 6:16), and likewise they are found in the Psalm 15: "O G-d, who will dwell in Your tent?..."
וְרָאוּי לְךָ אָחִי שֶׁתֵּדַע כִּי לֹא יִתָּכֵן לְךָ לְהַחְזִיק בְּכֻלָּן עִם הַנָּחַת אַחַת מֵהֶם מִפְּנֵי שֶׁהֵן כַּבְּדֹלַח הַמְחֻבָּר בְּחוּט אִם תַּתִּיר מִמֶּנּוּ גַּרְגֵּר אֶחָד יִתְפַּזְּרוּ כֻּלָּם וְיִפָּסֵד חִבּוּרָם,
ALL OR NOTHING
It is proper for you to know, my brother, that it will not be possible for you to fulfill any of these things, unless you do all of them and you don't omit even one of them. For they are like a string of pearls. If you release one of them, all of the others will be scattered and their unity will be destroyed.
עַל כֵּן הִשְׁתַּדֵּל לְהִזָּהֵר בְּכֻלָּן וְאָז תִּהְיֶה לְךָ כָּל אַחַת מֵהֶן עֵזֶר לִשְׁאֵרִיתָן כמ״ש רז״ל שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה וַעֲבֵרָה גוֹרֶרֶת עֲבֵרָה וְאָמַר הֶחָכָם בִּתְכִיפַת הַטּוֹבוֹת אַחַת לְאַחַת (משלי ח) אַשְׁרֵי אָדָם שֹׁמֵעַ לִי לִשְׁקֹד עַל דַּלְתֹתַי יוֹם יוֹם לִשְׁמֹר מְזוּזֹת פְּתָחָי אָמַר בַּתְּחִלָּה שׁוֹמֵעַ ואח״כ לִשְׁקֹד ואח״כ לִשְׁמֹר.
Therefore, strive to be careful in all of these rules, and then each one of them will help the others, as our Sages said: "a mitzvah brings another mitzvah, and a sin brings another sin" (Avot 4:2), and the wise man said regarding the close connection of all good deeds: "Fortunate is the man that listens to me, watching daily at my gates, guarding at the posts of my doors"(Mishlei 8:34). At first he said: "listens", and after "watching", and after "guarding".
אֲבָל הַפְּרִישׁוּת הַנּוֹהֶגֶת בַּפָּנִים הַשְּׁלִישִׁיִּים וְהוּא מָה שֶׁיִּתְיַחֵד בָּנוּ בְּמַצְפּוּנֵינוּ וּמַחְשְׁבוֹתֵינוּ וְיִצְרֵי לְבָבֵנוּ הַטּוֹבִים וְהָרָעִים.
INWARD ABSTINENCE
The abstinence which applies to the third type, namely, what applies exclusively to ourselves - our thoughts, inner life, and our inclinations, good and evil.
תְּחִלַּת הַפְּרִישׁוּת הַהִיא שֶׁתִּפְרֹשׁ מִקִּנְיְנֵי הָעוֹלָם בְּמַעֲשֶׂיךָ וּבְמַחְשַׁבְתְּךָ אֶלָּא לְמָזוֹן וּפַרְנָסָה לֹא לְתַעֲנוּג מִתַּעֲנוּגֵי הַגּוּף וְלֹא לְהַגִּיעַ אֶל הַמְּנוּחוֹת וְהַשְּׂרָרוֹת וְהִתְפָּאֵר בְּהוֹן הָעוֹלָם הַכָּלֶה מְהֵרָה.
The beginning of this type of abstinence is to separate in heart and mind from material possessions, except for your food and living needs. Not to engage them (heart and mind) for securing any physical pleasures, or to attain through them leisures, or a position of power, or to feel proud over owning possessions of this fleeting world.
וְתִהְיֶה פְּרִישׁוּתְךָ בָּהֶם לֵאלֹהִים יִתְעַלֶּה לֹא לִקְנוֹת שֵׁם וְלֹא לְהוֹתִיר מָמוֹנְךָ בִּפְרִישׁוּתְךָ וְאַל תֵּצֵא בָּהּ מִגְּבוּל הַתּוֹרָה שֶׁתִּתְעַנֶּה בְּשַׁבָּתוֹת וּבְמוֹעֲדִים וְרָאשֵׁי חֳדָשִׁים וְתִמָּנַע מִמָּה שֶׁחִיֶּבְךָ בּוֹ הַבּוֹרֵא מִמִּצְוַת פְּרִיָּה וּרְבִיָּה אֲבָל תִּהְיֶה פְּרִישׁוּתְךָ עַל דֶּרֶךְ הַתּוֹרָה וְהַדָּת בַּגָּלוּי וּבַנִּסְתָּר מֵעִנְיָנְךָ.
Let your abstinence in them be for G-d, may He be exalted, not to acquire a name, not to feel proud for abstaining from pleasures, and not to save your money due to your abstinence. Do not go out of the bounds of the torah in it, such as fasting on the Sabbath, Holidays, or Rosh Chodesh (new month), or to refrain from what the Creator obligated you in the commandment of having children. Rather, your matters of abstinence should be inwardly and outwardly in line with the torah and the religion.
ואח״כ שֶׁתְּקַצֵּר מַאֲוַיֶּיךָ בָּעוֹלָם כְּאִלּוּ אַתָּה נוֹסֵעַ מִמֶּנּוּ לַעֲרֹב יוֹמְךָ ואח״כ שֶׁתַּחְשֹׁב עִם נַפְשְׁךָ כַּאֲשֶׁר הִקְדַּמְנוּ בְּשַׁעַר חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ ואח״כ שֶׁתִּתְיָאֵשׁ מִמָּה שֶׁבִּידֵי בְּנֵי אָדָם וְשֶׁתִּבְטַח עַל הָאֱלֹהִים וְתָנוּחַ דַּעְתְּךָ עַל גְּזֵרוֹתָיו וְדִינָיו. וְכָל חוֹבוֹת הַלְּבָבוֹת שֶׁקָּדַם בֵּאוּרָם בַּסֵּפֶר הַזֶּה אַתָּה חַיָּב בָּהֶם וְהֵם עַמּוּד הַפְּרִישׁוּת מִן הָעוֹלָם חֲקֹר עֲלֵיהֶם וְהַדְבִּיקָם אֶל לִבְּךָ תַּגִּיעַ בָּהֶם לְכָל טוֹבָה:
Afterwards, to diminish your desires for this world, as if you were journeying from it in the evening of this day. Afterwards, make a spiritual accounting with yourself as we mentioned earlier in the gate of spiritual accounting. You should abandon all thought of what belongs to other people while trusting in G-d, and being contented with His decrees and judgments. Realize that you are under obligation [to fulfill] all the duties of the heart, which were previously clarified - and that they are the pillar of abstinence from the world. Investigate them closely and bind them to your heart. You will attain through them to all good.