I will answer this question as follows: Abstinence is a term which connotes many matters. The term is commonly used but the true matter is a hidden secret. When the cloak is removed, and the seal is broken - its hidden matter will appear, and its purpose will be revealed.
The plain meaning of abstinence is to bridle the inner lusts and to refrain from something, that one has the ability and opportunity for due to a reason which obligates this. It is said: "the abstainer is one who has the power but does not use it".
General abstinence is that which is practiced for the welfare of our bodies and to keep our secular matters in good order. Examples are: the practice of kings in instituting laws of the land, the regimen prescribed by doctors for the healthy or the sick, the practice of every intelligent person to bridle his lusts for food, drink, marital relations, clothing, speech, and his other activities and pleasures.
The abstinence which applies specifically to men of torah (religious people) is that kind which the torah and reason teaches on for the benefit of the soul in the Afterlife, as I will explain later on with G-d's help.
The need for abstinence in its general sense is due to what I have already introduced in the third gate of this book. Namely, that the Creator's purpose in creating mankind was in order to bring difficulties to the soul and test it in this world so that it purifies itself and attains the form of the holy angels, as written "If you walk in My ways, and if you keep My charge, you, too, shall judge My house, and you, too, shall guard My courtyards, and I will give you a place to walk among these that stand (i.e. the angels)" (Zechariah 3:7).
Divine wisdom necessitated the testing of the soul [by union] in physical earthen bodies which can grow and gain mass through eating foods suitable for it. G-d then implanted in the souls of human beings a desire for the foods appointed to its body in this world in order to sustain and maintain them during the time of their union.
G-d also implanted in human beings another power. Through this, a man longs for marital relations, so that a human being should procreate another individual to take his place. The Creator granted him reward for these functions, namely, the pleasure in this.
G-d instituted on man an inclination which drives him to eat, drink, engage in marital relations, and partake of other pleasures and relaxations, which further the welfare of his body, as written: "also he has set the world in their heart[...that every man should eat and drink, and enjoy the good of all his labor, it is the gift of G-d]" (Koheles 3:11-13).
But when this inclination predominates over the understanding, and the soul is drawn to it, the man turns to the excesses which bring to his detriment and to the destruction of his body. It is necessary because of this, a measure of abstinence from pleasures and relaxations, in order to balance his tendencies, and that his affairs be in proper order in this world, so that he will be considered praiseworthy in them, as written: "A good man shows favor, and lends: he will guide his affairs with judgment" (Tehilim 112:5).
Since it is necessary for human beings to practice abstinence which will further their welfare in this world by taking from it only what is necessary, it follows that there should be in this world complete ascetics which separate and cut themselves off completely from secular occupations. So that all of mankind can learn from them on abstinence, each person according to his need, and according to what is fitting for his customs and tendencies.
It would not, however, further the welfare of mankind if everyone would practice asceticism like them, because this would lead to the abandonment of civilization and to the end of the human race, and the verse already said: "He did not create it to be a deserted but formed it to be inhabited" (Yeshaya 45:18).
Abstinence is one of the cornerstones of the world, and the need of human beings for it is just like their need for other sciences and trades in which some nations excel over others, for the benefit of all of mankind. Each class takes from the world according to its needs and what is suitable for it. It would not further the welfare of the world if everyone devoted themselves to only one field and no others, because the general welfare of the world is furthered by the cultivation of all fields, as the wise man said: "also He has set the world in their heart" (Koheles 3:11), and "everything has a time and place..." (ibid 3:1).
We have explained, with this introduction the concept of general abstinence and the need of human beings for it. So that they may order their affairs in this world through it.
אֲבָל מַהוּת הַפְּרִישׁוּת הַכּוֹלֶלֶת וְצֹרֶךְ אַנְשֵׁי העוה״ז אֵלֶיהָ,
What is general abstinence and why do human beings need it
Regarding what is general abstinence, and why do human beings need it,
אוֹמַר בִּתְשׁוּבַת הַשְּׁאֵלָה הַזֹּאת כִּי הַפְּרִישׁוּת שֵׁם תַּחְתָּיו עִנְיָנִים. וְהַשֵּׁם כִּנּוּי מְגֻלֶּה וְהָעִנְיָן סוֹד מֻסְתָּר וְכַאֲשֶׁר יָסִירוּ אַדַּרְתּוֹ (ס״א אדמתו) וְיַתִּירוּ חוֹתָמוֹ יֵרָאֶה מִסְתּוֹר עִנְיָנוֹ וְתִגָּלֶה מְגַמָּתוֹ.
I will answer this question as follows: Abstinence is a term which connotes many matters. The term is commonly used but the true matter is a hidden secret. When the cloak is removed, and the seal is broken - its hidden matter will appear, 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 plain meaning of abstinence is to bridle the inner lusts and to refrain from something, that one has the ability and opportunity for due to a reason which obligates this. It is said: "the abstainer is one who has the power but does not use it".
וְהָעִלָּה הַמְחַיֶּבֶת חֲסִימַת תַּאֲוַת הַנֶּפֶשׁ מִתְחַלֶּקֶת לִשְׁנֵי חֲלָקִים.
The reason which obligates bridling the inner lusts divides into two categories:
אֶחָד מֵהֶם כּוֹלֵל הָאָדָם וְהַרְבֵּה מִבַּעֲלֵי חַיִּים.
1. That which applies to human beings [collectively] and many of the other living creatures
וְהַשֵּׁנִי מְיֻחָד בְּאַנְשֵׁי הַתּוֹרָה מִן הַמְדַבְּרִים.
2. That which applies specifically to men of torah (Jews).
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 abstinence is that which is practiced for the welfare of our bodies and to keep our secular matters in good order. Examples are: the practice of kings in instituting laws of the land, the regimen prescribed by doctors for the healthy or the sick, the practice of every intelligent person to bridle his lusts 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 abstinence which applies specifically to men of torah (religious people) is that kind which the torah and reason teaches on for the benefit of the soul in the Afterlife, as I will explain later on with G-d'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.
The need for abstinence in its general sense is due to what I have already introduced in the third gate of this book. Namely, that the Creator's purpose in creating mankind was in order to bring difficulties to the soul and test it in this world so that it purifies itself and attains the form of the holy angels, as written "If you walk in My ways, and if you keep My charge, you, too, shall judge My house, and you, too, shall guard My courtyards, and I will give you a place to walk among these that stand (i.e. the angels)" (Zechariah 3:7).
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 the testing of the soul [by union] in physical earthen bodies which can grow and gain mass through eating foods suitable for it. G-d then implanted in the souls of human beings a desire for the foods appointed to its body in this world in order to sustain and maintain them during the time of their union.
וְהִרְכִּיב בָּהֶן עוֹד כֹּחַ אַחֵר תִּכְסֹפְנָה בּוֹ לַמִּשְׁגָּל לִהְיוֹת מִן הָאִישׁ תְּמוּרָתוֹ בָּעוֹלָם וְנָתַן הַבּוֹרֵא יִתְבָּרַךְ לָאָדָם שָׂכָר עֲלֵיהֶם הַתַּעֲנוּג בָּהֶם.
G-d also implanted in human beings another power. Through this, a man longs for marital relations, so that a human being should procreate another individual to take his place. The Creator granted him reward for these functions, namely, the pleasure in this.
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׳,
G-d instituted on man an inclination which drives him to eat, drink, engage in marital relations, and partake of other pleasures and relaxations, which further the welfare of his body, as written: "also he has set the world in their heart[...that every man should eat and drink, and enjoy the good of all his labor, it is the gift of G-d]" (Koheles 3:11-13).
וְכַאֲשֶׁר גָּבַר הַיֵּצֶר עַל הַשֵּׂכֶל וְנִמְשְׁכָה הַנֶּפֶשׁ אֵלָיו נָטְתָה בָּאָדָם אֶל הָרִבּוּיִים הַמְּבִיאִים לְהַפְסָדַת עִנְיָנוֹ וַהֲרִיסַת גּוּפוֹ 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.
But when this inclination predominates over the understanding, and the soul is drawn to it, the man turns to the excesses which bring to his detriment and to the destruction of his body. It is necessary because of this, a measure of abstinence from pleasures and relaxations, in order to balance his tendencies, and that his affairs be in proper order in this world, so that he will be considered praiseworthy in them, as written: "A good man shows favor, and lends: he will guide his affairs with judgment" (Tehilim 112:5).
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 it is necessary for human beings to practice abstinence which will further their welfare in this world by taking from it only what is necessary, it follows that there should be in this world complete ascetics which separate and cut themselves off completely from secular occupations. So that all of mankind can learn from them on abstinence, each person according to his need, and according to what is fitting for his customs and tendencies.
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.
It would not, however, further the welfare of mankind if everyone would practice asceticism like them, because this would lead to the abandonment of civilization and to the end of the human race, and the verse already said: "He did not create it to be a deserted but formed it to be inhabited" (Yeshaya 45:18).
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 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.
Abstinence is one of the cornerstones of the world, and the need of human beings for it is just like their need for other sciences and trades in which some nations excel over others, for the benefit of all of mankind. Each class takes from the world according to its needs and what is suitable for it. It would not further the welfare of the world if everyone devoted themselves to only one field and no others, because the general welfare of the world is furthered by the cultivation of all fields, as the wise man said: "also He has set the world in their heart" (Koheles 3:11), and "everything has a time and place..." (ibid 3:1).
וּכְבָר הִתְבָּאֵר בְּמָה שֶׁהִקְדַּמְנוּ עִנְיַן הַפְּרִישׁוּת הַכּוֹלֶלֶת וְצֹרֶךְ בְּנֵי אָדָם אֵלֶיהָ לְסַדֵּר עִנְיְנֵיהֶם בָּהּ בָּעוֹלָם הַזֶּה:
We have explained, with this introduction the concept of general abstinence and the need of human beings for it. So that they may order their affairs in this world through it.