how should one conduct himself in it In which matters is it a duty to conduct oneself with submission and lowliness? I say it is one's duty to conduct himself with submission in seven relations.
(1) In business dealings with his contemporaries, and in good conduct with his fellow human beings, as I will explain later. On this the verse says: "despised and disgraceful is he in his own eyes" (Tehilim 15:4).
(2) When meeting those who are wise in knowledge of G-d and of His torah, or pious men who are near to G-d, as written: "Let the righteous smite me in kindness and reprove me" (Tehilim 141:5), and "The evil bow before the good" (Mishlei 14:19).
(3) When one is praised for his good qualities, it is his duty to submit himself, and to reflect on previous sins and iniquities he committed, which the Creator knows about and yet keeps them secret, and holds back (retribution) from him so that he may repent from them. He should not rejoice in that his fellow men are mistaken about him. Rather, let him mourn, since the Creator knows truly the wickedness of his deeds, and his neglect in fulfilling his duties to Him and from rendering thanks for His kindnesses, and he should submit in his heart as written: "For I relate my iniquity; I worry about my sin" (Tehilim 38:19).
(4) If other people speak badly of him, he should submit himself to the Creator, and thank Him for having opened his eyes to a few of his many shortcomings in order to chasten him and rebuke him, so that he will repent to Him, as written "He opens also their ear to discipline, and says so that they return from iniquity" (Iyov 36:10).
(5) When the Creator bestows much good on him in this world, he should submit himself to G-d because of the heavy burden of gratitude he owes for them. He should also lower himself before Him out of fear that perhaps this good is for exacting retribution from him. For when G-d sends great wealth to a person, it is for one of three reasons:
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לְטוֹבָה מֵאֵת הַבּוֹרֵא יִתְבָּרַךְ.
1. as a benefit granted by the Creator.
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אוֹ לְנִסָּיוֹן וּמִבְחָן.
2. as a trial and a test to the person.
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אוֹ לִנְקָמָה וּמִכְשׁוֹל.
3. for exacting retribution and to make him stumble.
This is similar to how Iyov described how he would spend his wealth, how he would spend it for fulfilling his duties to G-d, and how he would not place his trust in it, as written: "If I put my hope in gold, and to jewelry I said, 'My confidence'" (Iyov 31:24).
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וְסִימַן הַנִּסָּיוֹן וְהַמִּבְחָן:
Signs that the wealth is sent as a trial and test:
* That the wealthy man is more occupied in his worries with guarding and increasing his money and in fearing potential financial losses than he is with fulfilling his debt of gratitude to the Creator for it.
Thus, the man is tested with the wealth and will need to give a judgment and an accounting (in the afterlife), of such a person it is said "For all his days are pains and his occupation is vexation; even at night his heart does not rest" (Koheles 2:23).
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וְסִימַן הַנְּקָמָה:
Signs that the wealth is for exacting retribution:
* That the wealthy man is so preoccupied with enjoying his money and deriving pleasure from it that he fails to pay his debts to the Creator and to his fellow man (such as tzedaka, maaser, good deeds -TL) that he owes on account of it, and from rendering thanks to his Benefactor (G-d). He does not feel that he is obligated to serve G-d on account of it, as the verse says: "And behold, joy and happiness, slaying cattle and slaughtering sheep, eating meat and drinking wine; 'Let us eat and drink, for tomorrow we will die.'" (Yeshaya 22:13), and "And there are harp and lyre, tambourine and flute, and wine at their drinking feasts; and the work of the L-ord they do not regard, and the deed of His hands they have not seen" (ibid. 5:12), and this is a retribution disguised as a benefit.
But for the intelligent person, when good fortune comes to him and all his matters go smoothly according to his wish, he will submit himself, fearing that perhaps this wealth may have come from the Creator for exacting retribution from him, as written: "riches kept by their owner for his harm" (Koheles 5:12).
(6) When one reads the torah and the books of the prophets, and he sees the rewards and punishments set forth, and he becomes aware how much he has neglected to fulfill his duties to the Creator, he will realize that it is his duty to submit and lower himself before the Creator out of fear of His punishment, as written on Yoshiyahu "And it was when the king heard the words of the scroll of the Law, that he rent his garments" (Melachim II 22:11). The Creator then said to him "Because your heart was tender, and you have humbled yourself before the L-ord, when you heard what I spoke against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and have torn your clothes, and wept before Me; I also have heard you..." (ibid. 22:19).
(7) When one is involved in an act of service such as giving charity, prayer, or mitzva whether voluntary or obligatory, or in rebuking others, he should not have in his heart any pride or haughtiness, but rather should outwardly and inwardly submit himself and be lowly before the Creator. This act should be like nothing in his eyes compared to the magnitude of what is his duty to G-d which is many times more than that deed, as written "With what shall I come before the L-ord, bow before the Most High G-d?...[He has showed you, O man, what is good; and what does the L-ord require of you, but to do justly, and to love mercy, and to walk humbly with your G-d?]" (Micha 6:6).
אֲבָל בְּאֵיזֶה עִנְיָן חַיָּב לְהִתְנַהֵג בִּכְנִיעָה וּבְשִׁפְלוּת אוֹמַר כִּי הַכְּנִיעָה חַיָּב אָדָם לְהִתְנַהֵג בָּהּ בְּשִׁבְעָה עִנְיָנִים.
how should one conduct himself in it
In which matters is it a duty to conduct oneself with submission and lowliness? I say it is one's duty to conduct himself with submission in seven relations.
אֶחָד בְּמַשָּׂאוֹ וּמַתָּנוֹ עִם אַנְשֵׁי דּוֹרוֹ וּבַמִּנְהָג הַטּוֹב עִם בְּנֵי מִינוֹ כַּאֲשֶׁר אֲבָאֵר בְּמָה שֶׁאֲנִי עָתִיד לְדַבֵּר בּוֹ וּבוֹ אָמַר הַכָּתוּב (תהלים טו) נִבְזֶה בְעֵינָיו נִמְאָס.
(1) In business dealings with his contemporaries, and in good conduct with his fellow human beings, as I will explain later. On this the verse says: "despised and disgraceful is he in his own eyes" (Tehilim 15:4).
וְהַשֵּׁנִי כְּשֶׁיִּפְגַּע חֲכָמִים בְּדַעַת אֱלֹהִים וּבְתוֹרָתוֹ וְהַחֲסִידִים הַקְּרוֹבִים אֶל הָאֱלֹהִים כְּמוֹ שנא׳ (שם קמא) יֶהֶלְמֵנִי צַדִּיק חֶסֶד וְיוֹכִיחֵנִי וְאָמַר (משלי יד) שַׁחוּ רָעִים לִפְנֵי טוֹבִים.
(2) When meeting those who are wise in knowledge of G-d and of His torah, or pious men who are near to G-d, as written: "Let the righteous smite me in kindness and reprove me" (Tehilim 141:5), and "The evil bow before the good" (Mishlei 14:19).
וְהַשְּׁלִישִׁי כְּשֶׁיְּשַׁבְּחוּהוּ בְּמִדּוֹתָיו הַטּוֹבוֹת חַיָּב לְהִכָּנַע וְיַעֲבִיר עַל לִבּוֹ מָה שֶׁקָּדְמוּ לוֹ מִן הָעֲוֹנוֹת וְהַחֲטָאִים אֲשֶׁר הַבּוֹרֵא יוֹדְעָם וְכִסָּה אוֹתָם עָלָיו וְהֶאֱרִיךְ לוֹ כְּדֵי שֶׁיָּשׁוּב מֵהֶם וְאַל יִשְׂמַח בְּטָעוּת בְּנֵי אָדָם בּוֹ אַךְ יֶאֱבַל בַּעֲבוּר שֶׁהַבּוֹרֵא יִתְעַלֶּה יוֹדֵעַ בֶּאֱמֶת רֹעַ מַעֲלָלָיו וְהִתְעַלְּמוּתוֹ מִפְּרֹעַ חוֹבוֹת הָאֱלֹהִים וּגְמוּל טוֹבָתוֹ וְיִכָּנַע בְּלִבּוֹ כְּמוֹ שֶׁאָמַר (תהלים לח) כִּי עֲוֹנִי אַגִּיד אֶדְאַג מֵחַטָּאתִי.
(3) When one is praised for his good qualities, it is his duty to submit himself, and to reflect on previous sins and iniquities he committed, which the Creator knows about and yet keeps them secret, and holds back (retribution) from him so that he may repent from them. He should not rejoice in that his fellow men are mistaken about him. Rather, let him mourn, since the Creator knows truly the wickedness of his deeds, and his neglect in fulfilling his duties to Him and from rendering thanks for His kindnesses, and he should submit in his heart as written: "For I relate my iniquity; I worry about my sin" (Tehilim 38:19).
וְהָרְבִיעִי כְּשֶׁמְּסַפְּרִים בִּגְנוּתוֹ יִכָּנַע לַבּוֹרֵא וְיוֹדֶה לוֹ עַל אֲשֶׁר גִּלָּה לוֹ מְעַט מֵהַרְבֵּה לְיַסְּרוֹ וּלְהוֹכִיחוֹ כְּדֵי שֶׁיָּשׁוּב אֵלָיו כְּמוֹ שֶׁאָמַר (איוב לו) וַיִּגֶל אָזְנָם לַמּוּסָר.
(4) If other people speak badly of him, he should submit himself to the Creator, and thank Him for having opened his eyes to a few of his many shortcomings in order to chasten him and rebuke him, so that he will repent to Him, as written "He opens also their ear to discipline, and says so that they return from iniquity" (Iyov 36:10).
וְהַחֲמִישִׁי כְּשֶׁמֵּטִיב לוֹ הַבּוֹרֵא בָּעוֹלָם הַזֶּה בְּמִינֵי הַטּוֹבוֹת יִכָּנַע לָאֵל מִפְּנֵי כֹּבֶד מַשָּׂא חוֹבַת הַהוֹדָאָה עֲלֵיהֶם וְיִשָּׁפֵל לְפָנָיו מִיִּרְאָתוֹ שֶׁלֹּא תִּהְיֶינָה לִנְקָמָה מִמֶּנּוּ כִּי רֹב הַמָּמוֹן בָּעוֹלָם יִהְיֶה לְאֶחָד מִג׳ דְּבָרִים.
(5) When the Creator bestows much good on him in this world, he should submit himself to G-d because of the heavy burden of gratitude he owes for them. He should also lower himself before Him out of fear that perhaps this good is for exacting retribution from him. For when G-d sends great wealth to a person, it is for one of three reasons:
לְטוֹבָה מֵאֵת הַבּוֹרֵא יִתְבָּרַךְ.
1. as a benefit granted by the Creator.
אוֹ לְנִסָּיוֹן וּמִבְחָן.
2. as a trial and a test to the person.
אוֹ לִנְקָמָה וּמִכְשׁוֹל.
3. for exacting retribution and to make him stumble.
וְסִימַן הַטּוֹבָה:
Signs that the wealth is a benefit:
שֶׁיִּהְיֶה בְּעָלֶיהָ טָרוּד בְּקִיּוּם חוֹבוֹת הַבּוֹרֵא מֵהִתְעַסֵּק בָּהּ.
* If he is more occupied with fulfilling his duties to the Creator rather than with busying himself with his wealth.
וְתִהְיֶה סִבָּה לְהוֹסִיף בַּמַּעֲשֶׂה לֵאלֹהִים.
* That the wealth causes him to increase his service of G-d.
וְלֹא יָשִׂים לִבּוֹ לַטּוֹבָה הַהִיא וְלֹא יִבְטַח עָלֶיהָ וְיוֹצִיאָהּ בְּחוֹבוֹת הַבּוֹרֵא.
* He does not set his heart on this benefit and does not place his trust in it, but spends it on fulfilling his duties to the Creator.
דּוֹמֶה לְמַה שֶׁמְּסַפֵּר אִיּוֹב מִמִּנְהָגוֹ בְּמָמוֹנוֹ וְהֵיאַךְ הָיָה מוֹצִיאוֹ בְּחוֹבוֹת הַבּוֹרֵא וְאָמַר בְּמִעוּט בִּטְחוֹנוֹ בּוֹ (שם לא) אִם שַׂמְתִּי זָהָב כִּסְלִי וְלַכֶּתֶם אָמַרְתִּי מִבְטַחִי.
This is similar to how Iyov described how he would spend his wealth, how he would spend it for fulfilling his duties to G-d, and how he would not place his trust in it, as written: "If I put my hope in gold, and to jewelry I said, 'My confidence'" (Iyov 31:24).
וְסִימַן הַנִּסָּיוֹן וְהַמִּבְחָן:
Signs that the wealth is sent as a trial and test:
שֶׁיִּהְיֶה בַּעַל הַמָּמוֹן טָרוּד בְּהַרְגָּשָׁתוֹ עַל שְׁמִירַת מָמוֹנוֹ וּלְהוֹסִיף עָלָיו וּלְפַחֵד עָלָיו מִן הַפְּגָעִים מִקִּיּוּם מָה שֶׁהוּא חַיָּב מֵהוֹדָאַת הַבּוֹרֵא עָלָיו וּבְעָלָיו מְנֻסֶּה בּוֹ.
* That the wealthy man is more occupied in his worries with guarding and increasing his money and in fearing potential financial losses than he is with fulfilling his debt of gratitude to the Creator for it.
אֵין לוֹ מִמֶּנּוּ אֶלָּא אֹרֶךְ הַדְּאָגָה בַּעֲבוּרוֹ וּשְׁמִירָתוֹ.
* That he has nothing but perpetual worry from it or from managing it.
וְשֶׁיִּהְיֶה בָּא עָלָיו לִידֵי חֶשְׁבּוֹן וּבִכְמוֹתוֹ אָמַר הַכָּתוּב (קהלת ב׳:כ״ג) כִּי כָל יָמָיו מַכְאֹבִים וְגוֹ׳.
Thus, the man is tested with the wealth and will need to give a judgment and an accounting (in the afterlife), of such a person it is said "For all his days are pains and his occupation is vexation; even at night his heart does not rest" (Koheles 2:23).
וְסִימַן הַנְּקָמָה:
Signs that the wealth is for exacting retribution:
שֶׁיִּהְיֶה בַּעַל הַמָּמוֹן טָרוּד בַּתַּעֲנוּג בּוֹ וּבַהֲנָאָה מִפְּרֹעַ חוֹבוֹת הַבּוֹרֵא וְחוֹבוֹת בְּנֵי אָדָם שֶׁהוּא חַיָּב מִמֶּנּוּ וְשָׁכַח בַּעַל הַטּוֹבָה וְלֹא יַרְגִּישׁ בְּמָה שֶׁהוּא חַיָּב עָלֶיהָ מֵהָעֲבוֹדָה כמ״ש הַכָּתוּב (ישעיהו כ״ב:י״ג) וְהִנֵּה שָׂשׂוֹן וְשִׂמְחָה הָרֹג בָּקָר וְשָׁחֹט צֹאן וְגוֹ׳ וְאָמַר (שם ה) וְהָיָה כִנּוֹר וָנֶבֶל תֹּף וְחָלִיל וָיַיִן מִשְׁתֵּיהֶם וְגוֹ׳. וְזֹאת הִיא הַנְּקָמָה בִּדְמוּת הַטּוֹבָה.
* That the wealthy man is so preoccupied with enjoying his money and deriving pleasure from it that he fails to pay his debts to the Creator and to his fellow man (such as tzedaka, maaser, good deeds -TL) that he owes on account of it, and from rendering thanks to his Benefactor (G-d). He does not feel that he is obligated to serve G-d on account of it, as the verse says: "And behold, joy and happiness, slaying cattle and slaughtering sheep, eating meat and drinking wine; 'Let us eat and drink, for tomorrow we will die.'" (Yeshaya 22:13), and "And there are harp and lyre, tambourine and flute, and wine at their drinking feasts; and the work of the L-ord they do not regard, and the deed of His hands they have not seen" (ibid. 5:12), and this is a retribution disguised as a benefit.
וְהַמַּשְׂכִּיל כְּשֶׁתָּבוֹא לוֹ טוֹבָה וְהָעוֹלָם מְקֻבָּל כְּחֶפְצוֹ בְּכָל עִנְיָנָיו יִכָּנַע מִיִּרְאָתוֹ שֶׁלֹּא תִּהְיֶה נְקָמָה מֵאֵת הַבּוֹרֵא כְּמוֹ שֶׁנֶּאֱמַר (קהלת ה׳:י״ב) עֹשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ.
But for the intelligent person, when good fortune comes to him and all his matters go smoothly according to his wish, he will submit himself, fearing that perhaps this wealth may have come from the Creator for exacting retribution from him, as written: "riches kept by their owner for his harm" (Koheles 5:12).
וְהַשִּׁשִּׁי כְּשֶׁהוּא קוֹרֵא בַּתּוֹרָה וּבְסִפְרֵי הַנְּבִיאִים וְרוֹאֶה הַגְּמוּל וְהָעֹנֶשׁ וְיוֹדֵעַ בְּנַפְשׁוֹ כִּי קִצֵּר בְּחוֹבוֹת הָאֱלֹהִים הִתְחַיֵּב לְהִכָּנַע וּלְהִשָּׁפֵל לִפְנֵי הַבּוֹרֵא יִתְבָּרַךְ מִיִּרְאָתוֹ אֶת עָנְשׁוֹ כמ״ש בְּיֹאשִׁיָּהוּ (מלכים ב כב) וַיְהִי כִשְׁמֹעַ הַמֶּלֶךְ אֶת דִּבְרֵי סֵפֶר הַתּוֹרָה וַיִּקְרַע אֶת בְּגָדָיו וְאָמַר לוֹ הַבּוֹרֵא יַעַן רַךְ לְבָבְךָ וַתִּכָּנַע מִפְּנֵי ה׳.
(6) When one reads the torah and the books of the prophets, and he sees the rewards and punishments set forth, and he becomes aware how much he has neglected to fulfill his duties to the Creator, he will realize that it is his duty to submit and lower himself before the Creator out of fear of His punishment, as written on Yoshiyahu "And it was when the king heard the words of the scroll of the Law, that he rent his garments" (Melachim II 22:11). The Creator then said to him "Because your heart was tender, and you have humbled yourself before the L-ord, when you heard what I spoke against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and have torn your clothes, and wept before Me; I also have heard you..." (ibid. 22:19).
וְהַשְּׁבִיעִי כְּשֶׁהוּא מִתְעַסֵּק בְּמַעֲשֶׂה מִמַּעֲשֵׂי הָעֲבוֹדָה כִּצְדָקָה וּתְפִלָּה אוֹ מִצְוָה אוֹ רְשׁוּת אוֹ תּוֹכָחָה שֶׁלֹּא יִתְעַסֵּק בּוֹ וּבִלְבָבוֹ שׁוּם גֵּאָה וְגֹבַהּ אֲבָל יִכָּנַע וְיִשְׁפַּל לִפְנֵי הַבּוֹרֵא בְּנִגְלֵהוּ וּבְנִסְתָּרוֹ וְאַל יַחְשְׁבֵהוּ בְּנַפְשׁוֹ לִמְאוּמָה אֵצֶל גֹּדֶל מָה שֶׁהוּא חַיָּב בּוֹ לֵאלֹהִים מִכִּפְלֵי הַמַּעֲשֶׂה הַהוּא כמ״ש (מיכה ו׳:ו׳) בַּמָּה אֲקַדֵּם ה׳ אִכַּף לֵאלֹהֵי מָרוֹם הֲיִרְצֶה ה׳ בְּאַלְפֵי אֵילִים וְגוֹ׳ הִגִּיד לְךָ אָדָם מַה טּוֹב וְגוֹ׳:
(7) When one is involved in an act of service such as giving charity, prayer, or mitzva whether voluntary or obligatory, or in rebuking others, he should not have in his heart any pride or haughtiness, but rather should outwardly and inwardly submit himself and be lowly before the Creator. This act should be like nothing in his eyes compared to the magnitude of what is his duty to G-d which is many times more than that deed, as written "With what shall I come before the L-ord, bow before the Most High G-d?...[He has showed you, O man, what is good; and what does the L-ord require of you, but to do justly, and to love mercy, and to walk humbly with your G-d?]" (Micha 6:6).