SEPARATION | PRISHUT | פרישות
PHRASE/SLOGAN
Renounce whatever gets in the way of connection
Say no in order to say yes to life
Save yourself from even being in that situation
Take extra preventative measures to avoid what causes suffering
Take or do only what is necessary
Distance yourself from dangerous emotional places within yourself and others
Avoid the mud rather than trying to get out of the mud
Say no in order to say yes to life
Save yourself from even being in that situation
Take extra preventative measures to avoid what causes suffering
Take or do only what is necessary
Distance yourself from dangerous emotional places within yourself and others
Avoid the mud rather than trying to get out of the mud
SOUL TRAIT (MIDDAH) SPECTRUM
ETYMOLOGY
Prishut / פרישות
- abstinence; separation, parting, departure
- root - פרש
- make distinct, express clearly, declare, explain, distinguish, clarify, specify, interpret
- to keep off, keep aloof, separate, abstain
- to retire
- divide, set apart
- set out to sea, sailed
- departed, withdrew
- dedicated
- spreading out
- horse, horseman, rider
- excrement, dung, contents of the stomach, that which is secreted
- root for parasha / פרשה, a separate piece, section, weekly portion, quantity
- holy, sacred
- sanctuary, holy place
- sanctify, consecrate, hallow
- purify, cleanse
- separate, set apart
וַיַּנִּיחֻ֖הוּ בַּמִּשְׁמָ֑ר לִפְרֹ֥שׁ לָהֶ֖ם עַל־פִּ֥י יְהֹוָֽה׃ {פ}
And he was placed in custody, until the decision of the Eternal should be made clear to them.
וַיַּנִּ֥יחוּ אֹת֖וֹ בַּמִּשְׁמָ֑ר כִּ֚י לֹ֣א פֹרַ֔שׁ מַה־יֵּעָשֶׂ֖ה לֽוֹ׃ {ס}
He was placed in custody, for it had not been specified what should be done to him.
וְאֶת־בְּשַׂ֤ר הַפָּר֙ וְאֶת־עֹר֣וֹ וְאֶת־פִּרְשׁ֔וֹ תִּשְׂרֹ֣ף בָּאֵ֔שׁ מִח֖וּץ לַֽמַּחֲנֶ֑ה חַטָּ֖את הֽוּא׃
The rest of the flesh of the bull, its hide, and its dung shall be put to the fire outside the camp; it is a sin offering.
וַאֲנִ֗י הִנְנִ֤י מְחַזֵּק֙ אֶת־לֵ֣ב מִצְרַ֔יִם וְיָבֹ֖אוּ אַחֲרֵיהֶ֑ם וְאִכָּבְדָ֤ה בְּפַרְעֹה֙ וּבְכׇל־חֵיל֔וֹ בְּרִכְבּ֖וֹ וּבְפָרָשָֽׁיו׃
And I will stiffen the hearts of the Egyptians so that they go in after them; and I will gain glory through Pharaoh and all his warriors, his chariots and his horsemen.
כְּבַקָּרַת֩ רֹעֶ֨ה עֶדְר֜וֹ בְּיוֹם־הֱיוֹת֤וֹ בְתוֹךְ־צֹאנוֹ֙ נִפְרָשׁ֔וֹת כֵּ֖ן אֲבַקֵּ֣ר אֶת־צֹאנִ֑י וְהִצַּלְתִּ֣י אֶתְהֶ֗ם מִכׇּל־הַמְּקוֹמֹת֙ אֲשֶׁ֣ר נָפֹ֣צוּ שָׁ֔ם בְּי֥וֹם עָנָ֖ן וַעֲרָפֶֽל׃
As a shepherd seeks out his flock when some [animals] in his flock have gotten separated, so I will seek out My flock, I will rescue them from all the places to which they were scattered on a day of cloud and gloom.
MUSSAR
Rabbi Dr. Hillel Goldberg, The Fire Within: The Living Heritage of the Mussar Movement (1987)
The Alter [of Kelm, Rabbi Simcha Zisl Ziv], like all major Musar masters from Reb Yisrael down through the Alter of Novorodock and of Slobodka (and others), lived for long periods of time in accord with the halachic ideals of perishus, "separation," for Talmud scholars. The Alter of Kelm returned home from the yeshiva for Sabbath, festivals, and the eve of Passover . . . he worked to "break his will": he never ate fruit soup, since he had once felt a lust for it; he never showed anger, unless he first put on special garment; he always ate small fish after a fast, to discipline his appetite (many bones had to be carefully removed, a time-consuming task).
The purpose of the Alter's comprehensive perishus--self-control and suppression of selfishness--was to strive for heights in holiness and to share burdens with colleagues, even with all of humanity. As a person who devoted great energy to curbing his own desires, he shifted the focus of his concern from himself to the desires of others. Reducing his own needs, he had the time and the inclination to be sensitive to the needs of humanity. (p. 71)
The Alter [of Kelm, Rabbi Simcha Zisl Ziv], like all major Musar masters from Reb Yisrael down through the Alter of Novorodock and of Slobodka (and others), lived for long periods of time in accord with the halachic ideals of perishus, "separation," for Talmud scholars. The Alter of Kelm returned home from the yeshiva for Sabbath, festivals, and the eve of Passover . . . he worked to "break his will": he never ate fruit soup, since he had once felt a lust for it; he never showed anger, unless he first put on special garment; he always ate small fish after a fast, to discipline his appetite (many bones had to be carefully removed, a time-consuming task).
The purpose of the Alter's comprehensive perishus--self-control and suppression of selfishness--was to strive for heights in holiness and to share burdens with colleagues, even with all of humanity. As a person who devoted great energy to curbing his own desires, he shifted the focus of his concern from himself to the desires of others. Reducing his own needs, he had the time and the inclination to be sensitive to the needs of humanity. (p. 71)
והנה כלל הפרישות הוא מה שאמרו ז"ל (יבמות כ): קדש עצמך במותר לך, וזאת היא הוראתה של המלה עצמה, פרישות, רוצה לומר, להיות פורש ומרחיק עצמו מן הדבר, והיינו, שאוסר על עצמו דבר היתר, והכונה בזה לשלא יפגע באיסור עצמו.
The general principle of Separation is what our sages of blessed memory said: "sanctify yourself [by abstaining] of what is permitted to you" (Yevamot 20a). This is the meaning of the word "Separation" itself. That is to say - to separate and distance from the thing, prohibiting on oneself something which is permitted. The intent in this is to not come to violate the prohibition itself.
והענין, שכל דבר שיוכל להולד ממנו גרמת רע אף על פי שעכשיו אינו גורם לו וכל שכן שאיננו רע ממש, ירחק ויפרוש ממנו.
The intent is that a person distance and separate from anything which may lead to something which could bring about evil, even though right now it does not cause evil and even though it is not itself evil.
ויש ההרחקים שמוטל על כל פרוש ופרוש לעשות להיות כונס בתוך שלו ובונה גדרים לעצמו, דהיינו, להניח מן ההיתרים עצמם שלא נאסרו לכל ישראל ולפרוש מהם כדי שיהיה מרוחק מן הרע הרחק גדול.
(3) The distancing measures incumbent on every Parush (man of Separation) to make for himself to withdraw in and build [additional] personal fences, namely, to abstain from permitted things themselves which are not forbidden to every Jew and separate from them in order to keep far away from the evil a great distance.
ולמה נחדש עתה גזירות אשר לא ראו הם לגזור אותם? ועוד, שאין גבול לדבר הזה, ונמצא, אם כן האדם שומם ומעונה ולא נהנה מן העולם כלל, וחכמינו ז"ל אמרו (ירושלמי קדושין פד): שעתיד אדם ליתן דין לפני המקום על כל מה שראו עיניו ולא רצה לאכול ממנו אף על פי שהיה מותר לו והיה יכול, ואסמכוה אקרא (קהלת ב): וכל אשר שאלו עיני לא אצלתי מהם.
Why then should we now adopt new decrees which they did not see fit to enact? Furthermore, there is no end to this matter. Thus, a man would soon be desolate and afflicted, deriving no enjoyment whatsoever from this world, while our sages, of blessed memory, said: "a person will in the future be held accountable before G-d on all that his eyes beheld and he did not want to eat from it" (Yerushalmi Kidushin 4:12). This is even though it was permitted to him and he had the ability to do so. They brought support for this from scripture: "all that my eyes desired I did not deprive them" (Kohelet 2:10).
התשובה היא, כי הפרישות ודאי צריך ומוכרח והזהירו עליו חכמינו ז"ל, הוא מה שנאמר (תורת כהנים): "קדושים תהיו", פרושים תהיו.
The answer to this is that Separation is certainly needed and essential. Our sages of blessed memory exhorted us on this saying (Torat Kohanim 19:2): "'you shall be holy' (Vayikra 19:2) - you shall be Perushim (men of Separation)".
Rabbi Dr. Hillel Goldberg, The Fire Within: The Living Heritage of the Mussar Movement (1987)
He [Reb Yisrael] scheduled regular periods of withdrawal from public life. He retired to a bes hisbodedus, a private Musar room, to pour out his soul to Hashem. In the aftermath of a spiritually trying episode, he could analyze what had gone wrong, and what right. Scheduling periodic withdrawal from the public arena, he could keep in touch with himself and his goals.
Public service, he discovered, helps prevent self-absorption--an occupational hazard of Musar. Self-analysis can foster the opposite of its intended goal; search for humility and honesty can lead to exclusive self-concern. Public service, on the other hand, shifts attention from oneself to others. It guards against unhealthy preoccupation with oneself. Public service is a handmaiden of Musar, suppressing and ultimately sublimating self-centeredness.
What is more, interaction with people reveals aspects of personality not revealed privately, in Musar rooms. Just as introspection nurtures the capacity to step outside oneself, to see oneself, so does cooperation in work on public projects. (p. 44)
He [Reb Yisrael] scheduled regular periods of withdrawal from public life. He retired to a bes hisbodedus, a private Musar room, to pour out his soul to Hashem. In the aftermath of a spiritually trying episode, he could analyze what had gone wrong, and what right. Scheduling periodic withdrawal from the public arena, he could keep in touch with himself and his goals.
Public service, he discovered, helps prevent self-absorption--an occupational hazard of Musar. Self-analysis can foster the opposite of its intended goal; search for humility and honesty can lead to exclusive self-concern. Public service, on the other hand, shifts attention from oneself to others. It guards against unhealthy preoccupation with oneself. Public service is a handmaiden of Musar, suppressing and ultimately sublimating self-centeredness.
What is more, interaction with people reveals aspects of personality not revealed privately, in Musar rooms. Just as introspection nurtures the capacity to step outside oneself, to see oneself, so does cooperation in work on public projects. (p. 44)
Pema Chödrön, The Wisdom of No Escape: And the Path of Loving-Kindness (1991)
Renunciation does not have to be regarded as negative. I was taught that it has to do with letting go of holding back. What one is renouncing is closing down and shutting off from life. You could say that renunciation is the same thing as opening to the teachings of the present moment.
Renunciation is realizing that our nostalgia for wanting to stay in a protected, limited, petty world is insane. Once you begin to get the feeling of how big the world is and how vast our potential for experiencing life is, then you really begin to understand renunciation.
The whole journey of renunciation, or starting to say yes to life, is first of all realizing that you’ve come up against your edge, that everything in you is saying no, and then at that point, softening. (Chp. 11: Renunciation)
Renunciation does not have to be regarded as negative. I was taught that it has to do with letting go of holding back. What one is renouncing is closing down and shutting off from life. You could say that renunciation is the same thing as opening to the teachings of the present moment.
Renunciation is realizing that our nostalgia for wanting to stay in a protected, limited, petty world is insane. Once you begin to get the feeling of how big the world is and how vast our potential for experiencing life is, then you really begin to understand renunciation.
The whole journey of renunciation, or starting to say yes to life, is first of all realizing that you’ve come up against your edge, that everything in you is saying no, and then at that point, softening. (Chp. 11: Renunciation)
Rabbi Dr. Hillel Goldberg, The Fire Within: The Living Heritage of the Mussar Movement (1987)
It was not that Reb Yisrael was insensitive to material need, on either a philosophical or a practical plane. Philosophically, he said . . . "Spiritual needs are more important than physical needs, but another person's physical needs are my own spiritual obligation." Practically, Reb Yisrael often advised against perishus (separation from worldly endeavor) . . . and he was always sensitive to the financial side of a spiritual matter. (p. 97)
It was not that Reb Yisrael was insensitive to material need, on either a philosophical or a practical plane. Philosophically, he said . . . "Spiritual needs are more important than physical needs, but another person's physical needs are my own spiritual obligation." Practically, Reb Yisrael often advised against perishus (separation from worldly endeavor) . . . and he was always sensitive to the financial side of a spiritual matter. (p. 97)
עוד אמרו (תנד"א כו): עד שאדם מתפלל על דברי תורה שיכנסו בתוך מעיו יתפלל על אכילה ושתיה שלא יכנסו בתוך מעיו.
They further said (Yalkut Shimoni 247:830): "before a man prays that the words of Torah enter his innards, he should first pray that food and drink not enter them".
עוד אמרו (פסיקתא): "צדיק אוכל לשבע נפשו", זה חזקיהו מלך יהודה, אמרו עליו ששתי אגודות של ירק וליטרא של בשר היו מעלין לפניו בכל יום, והיו ישראל מלעיגין ואומרים זה מלך?!
They further said (Pesikta D'Rav Kahana 6:2): "'the righteous man eats to sate his soul' - this refers to Chizkiyahu, King of Judah, whose meal consisted of two bunches of vegetables and a litra of meat. The Jews would mock him saying: 'this is a king?'".
אך הענין הוא כי ודאי חילוקים רבים ועיקרים יש בדבר: יש פרישות שנצטוינו בו, ויש פרישות שהוזהרנו עליו לבלתי הכשל בו, והוא מה שאמר שלמה המלך עליו השלום (קהלת ז): אל תהי צדיק הרבה.
The explanation is that the matter certainly involves many fundamental distinctions. There is [good] Separation which we are commanded in and there is [bad] Separation which we are warned not to stumble in. This is what king Shlomo said: "do not be overly righteous" (Kohelet 7:16).
ותראה כי זאת היא תחבולה גדולה לאדם למען הנצל מיצרו, כי כיון שבהיותו בעסק העבירה קשה עליו לנצחו ולכבוש אותו, על כן צריך שבעודנו רחוק ממנה ישאיר עצמו רחוק, כי אז יהיה קשה ליצר לקרבו אליה.
Observe that this is a great strategy for a man to save himself from his Evil Inclination. Because when a man is engaged in a sin it is very difficult for him to defeat and subdue it. Therefore it is necessary that while a man is still far from the sin, he keeps his distance. For then it will be difficult for the evil inclination to draw him close to the sin.
הנה הבעילה עם אשתו מותרת היא היתר גמור. אמנם כבר תקנו טבילה לבעלי קריין שלא יהיו תלמידי חכמים מצויים אצל נשיהם כתרנגולים, לפי שאף על פי שהמעשה עצמו מותר, אמנם כבר הוא מטביע בעצמו של אדם התאוה הזאת ומשם יכול להמשך אל האסור, וכמאמר רבותינו ז"ל (סנהדרין קז): אבר קטן יש באדם, משביעו רעב, מרעיבו, שבע.
Marital relations are completely permitted but the sages decreed immersion in a Mikveh for those who had seminal emissions in order that Torah scholars not be frequently with their wives like roosters. For even though the conjugal act itself is permitted nevertheless he imprints this lust within his nature, and from there he can be drawn to the forbidden as our sages said: "there is a small organ in man. If one satiates it, it becomes hungry. But if he starves it, it becomes satiated" (Sanhedrin 107a).
אמנם, מי לא ידע שמלבישת הפאר והרקמה תמשך הגאוה וגם הזנות יגבל בה, מלבד הקנאה והתאוה והעושק הנמשכים מכל מה שהוא יקר על אדם להשיגו, וכבר אמרו ז"ל (בראשית רבה כב): כיון שרואה היצר אדם שתולה בעקבו, ממשמש בגדיו ומסלסל בשערו, אומר, זה שלי.
But, who does not know that fancy clothing and ornaments will draw a person to arrogance, and also licentiousness will mix its way in, aside from giving rise to jealousy, lust, and oppressing others which are generated by whatever man deems precious to attain. Our sages already said: "as soon as the Evil Inclination sees a man swinging his heels [when walking], smoothing his garments, and curling his hair, he says - this one is mine!"(Bereishis Raba 22:6).
הטיול והדבור אם אינו בדבר אסור, ודאי דין תורה מותר הוא, אמנם כמה בטול תורה נמשך ממנו, כמה מן הלשון הרע, כמה מן השקרים, כמה מן הליצנות, ואומר (משלי י): ברוב דברים לא יחדל פשע.
Strolls and conversations which are not of something prohibited are certainly permitted according to the Torah. But how much neglect of Torah study (bitul Torah) is drawn after this, how much slander, how many lies, how much frivolity. And scripture says: "In the multitude of words, sin is not lacking [but he who holds back his lips is wise]" (Mishlei 10:19).
זהו ענין הפרישות הטוב, שלא יקח מן העולם בשום שימוש שהוא משתמש ממנו, אלא מה שהוא מוכרח בו מפני הצורך אשר לו בטבעו אליו.
This is the good type of Separation, namely, where one takes from the world, in all the uses he makes of it, only that which he is forced to due to the needs of his nature.
אך הפרישות הרע הוא כדרך הסכלים אשר לא די שאינם לוקחים מן העולם מה שאין להם הכרח בו, אלא שכבר ימנעו מעצמם גם את המוכרח וייסרו גופם ביסורין ודברים זרים אשר לא חפץ בהם ה' כלל, אלא אדרבא חכמים אמרו (תענית כב): אסור לאדם שיסגף עצמו, ובענין הצדקה אמרו (ירושלמי סוף פאה): כל מי שצריך לטול ואינו נוטל, הרי זה שופך דמים. וכן אמרו (תענית כב): "לנפש חיה", נשמה שנתתי בך החיה אותה, ואמרו (שם יא): כל היושב בתענית נקרא חוטא, והעמידוה בדלא מצי מצער נפשה.
But the bad sort of Separation is that of the foolish gentiles who abstain not only from taking of the world the non-essential but also from taking that which is essential. They smite their bodies with sufferings and strange afflictions which G-d does not desire at all. On the contrary, our sages said: "it is forbidden for a man to afflict himself" (Taanit 22b). And regarding charity they said: "whoever needs to take but does not take is as one who sheds blood" (Yerushalmi end of Peah). And likewise they interpreted: "'a living soul' - the soul that I gave you, keep it alive" (Taanit 22b). And "whoever sits in fast is called a sinner" (Taanit 11b), which they qualified as being in the case where a person is unable to withstand it.
והלל היה אומר (משלי יא): "גומל נפשו איש חסד" על אכילת הבוקר והיה רוחץ פניו וידיו לכבוד קונו, קל וחומר מדיוקנאות המלכים (ויקרא רבה לד).
And Hillel would apply the verse: "'the pious man does good to his own soul' (Mishlei 11) to eating the morning meal. He would also wash his face and hands in honor of his Maker, inferring from the practice of washing the statues of kings" (Vayikra Rabba 34).
הרי לך הכלל האמיתי: שכל מה שאינו מוכרח לאדם בעניני העולם הזה ראוי לו שיפרוש מהם, וכל מה שהוא מוכרח לו מאיזה טעם שיהיה כיון שהוא מוכרח לו, אם הוא פורש ממנו הרי זה חוטא.
Here then is a true general principle: whatever worldly matter is not essential for a man, it is proper for him to separate from it, and whatever is essential to him for whatever reason, if he separates from it - he is a sinner, since that thing is necessary for him.
הפרישות בהנאות, הוא מה שהזכרנו בפרק הקודם, דהיינו, שלא לקחת מדברי העולם אלא מה שהצורך יכריח, ודבר זה יקיף על כל מה שהוא תענוג לאחד מן החושים, והיינו: במאכלות, בבעילות, במלבושים, בטיולים, בשמיעות וכל כיוצא בזה, רק בימים שהעונג בהם מצוה.
Separation related to the pleasures is what we discussed in the previous chapter. Namely, to not take from the world except what necessity forces. This encompasses all that is pleasurable to any one of the senses, whether it be through food, conjugal relations, clothing, strolling, listenings, or in all other similar matters - to partake of them only at days where their enjoyment is a mitzva.
הנה הדרך המובחר לקנות את הפרישות הוא שיסתכל האדם בגריעות תענוגות העולם הזה ופחיתותם מצד עצמם, והרעות הגדולות שקרובות להולד מהם.
The best way to acquire Separation is for a man to reflect on the lowliness of the pleasures of this world, their intrinsic baseness, and the great evils that are near to result from them.
כי הנה מה שמטה הטבע אל התענוגות האלה עד שיצטרך כל כך כח ותחבולות להפרישו מהם הוא פיתוי העינים הנפתים במראה הדברים אשר הוא טוב וערב לכאורה, הוא הפיתוי שגרם לחטא הראשון שיעשה, כעדות הכתוב (בראשית ג:ו): ותרא האשה כי טוב העץ למאכל וכי תאוה הוא לעינים וגו' ותקח מפריו ותאכל.
For that which inclines one's nature towards these pleasures to the extent that one needs such great strength and so many strategies to separate from them is the enticement of the eyes which tend to be seduced by the superficial appearance of things which appear good and pleasing. This seduction is what brought about the first sin as scripture testifies: "The woman saw that the tree was good to eat, and that it was desirous to the eyes... and she took of its fruit, and ate" (Bereishis 3:6).
אבל כשיתברר אל האדם היות הטוב ההוא כוזב לגמרי מדומה ובלי שום התמדה נכונה, והרע בו אמיתי או קרוב להולד ממנו באמת, ודאי שימאס בו ולא ירצהו כלל, על כן זהו כל הלימוד שצריך שילמד האדם את שכלו להכיר בחולשת התענוגים האלה ושקרם עד שמאליו ימאס בם ולא יקשה בעיניו לשלחם מאתו.
But when it becomes clear to a person that this good is completely false, imaginary and ephemeral, while its evil is truly real or truly near to result from, certainly he will become repulsed by it and not desire it in the least. Therefore, this is all of what a person needs to teach his intellect - to recognize the weakness (insignificance) of these pleasures and their falsehood, until on his own, he will be disgusted by them and have no difficulty casting them away.
הנה תענוג המאכל הוא היותר מוחש ומורגש, היש דבר אבד ונפסד יותר ממנו? שהרי אין שיעורו אלא כשיעור בית הבליעה, כיון שיצא ממנה וירד בבני המעים אבד זכרו ונשכח כאילו לא היה, וכך יהיה שבע אם אכל ברבורים אבוסים כמו אם אכל לחם קיבר אם אכל ממנו כדי שביעה, כל שכן אם ישים אל לבו החלאים הרבים שיכולים לבוא עליו מחמת אכילתו, ולפחות הכובד שמגיעהו אחר האכילה והעשנים המהבילים את שכלו. הנה על כל אלה ודאי שלא יחפוץ אדם בדבר הזה, כיון שטובתו אינה טובה ורעתו רעה.
The pleasure in [eating] food is the most tangible and most felt. Yet, is there anything more swiftly gone and passing than this? For its duration is as the measure of passing a person's throat. After the food passes this point and descends to the intestines, all remembrance of it disappears and is forgotten as if it had never existed. Thus he will be just as satiated if he ate fattened swans than if he had eatened coarse bread in sufficient quantity. All the more so, if he considers the many illnesses brought on through eating, and at least, the heaviness which one feels after a meal and the vapors which darken his intellect. When reflecting on all these things, certainly a person will not desire in this pleasure, since its good is not truly good while its evil is truly evil.
ושאר כל ההנאות שבעולם כמו כן, אילו יתבונן בהם יראה שאפילו הטוב המדומה שבהם איננו אלא לזמן מועט והרע שיכול להולד מהם קשה וארוך עד שלא יאות לשום בעל שכל לשום עצמו בסכנות הרעות על רוח הטוב המועט ההוא. וזה פשוט.
Likewise, for the other pleasures of this world. If he were to reflect on them, he would see that even the imaginary good in them lasts only a brief time, while the evil that may grow out of them is severe and protracted such that no intelligent person would consent to expose himself to these evil dangers for the sake of their small good. This is evident.
וכשירגיל את עצמו ויתמיד בעיונו על האמת הזאת, הנה מעט מעט יצא חפשי ממאסר הסכלות אשר החומר אוסר אותו בו ולא יתפתה מפתויי ההנאות הכוזבות כלל, אז ימאס בהן וידע שאין לו לקחת מן העולם אלא ההכרחי, וכמו שכתבתי.
When one habituates himself and continuously reflects on this truth, slowly, slowly, he will free himself from this prison of foolishness which the darkness of the physical has shackled him with, and he will no longer be deceived in the least by the enticements of the false pleasures. Then, he will come to be disgusted by them and will realize that he must not take from the world anything but the essential, as I explained earlier.