benefits of submission in this world and the next The benefits of submission in matters of this world and the next world are six things, three of them refer to matters of this world and three to matters of the next world.
(1) That one is happy in his portion. Because for one whom arrogance and pride have entered in him, the entire world and everything in it is not enough for his needs due to his inflated heart and due to his looking down with contempt on the portion allotted to him. But if he is humble, he does not consider himself as having any special merit, and so whatever he attains of the world's goods, he is satisfied with it for his sustenance and other needs. This will bring him peace of mind and minimize his anxiety. He will eat what is available and wears and dwells with what he can find. Due to his submission, even the minimum of the world's goods is enough for him. But for the arrogant - the entire world will not satisfy his lacking due to the pride of his heart and arrogance, as the wise man said: "A righteous man eats to sate his appetite, but the stomach of the wicked shall feel want" (Mishlei 13:25).
(2) The humble man can bear it when troubles befall him or when reverses in his affairs occur to him due to his lowliness and humble spirit. But for the proud man, his fear will be great and his ability to bear will be little when hit by troubles because his soul is proud, his heart is haughty, and he is dissatisfied with his matters, as written by one who was in this way: "How have you fallen from heaven, oh morning star? You (Nebuchadnezar) have been cut down to earth, You who cast lots on nations" (Yeshaya 14:12).
It was already said on a king who would hasten his steps when walking. He was asked about this and answered: "because it keeps me away from the way of pride, and also so I arrive more quickly to my destination"
A wise man was asked: "How were you able to become accepted as head of your entire generation?" He replied: "Because I never met one of them that I did not see in him a quality in which he is greater than me. If he was wiser than me, I concluded that he must be more G-d fearing than me since his wisdom is greater than mine. If he had less wisdom than I have, I considered that on the day of Judgment, he will be held less accountable than I, because my transgressions were committed with knowledge and intent while his were committed in error. If he was older than me, I would reason that his merits must be greater than mine since he came into the world before me. If he was younger, I thought that his sins were fewer than mine. If he was equal to me in age and wisdom, I would tell myself: maybe his heart is more devoted to G-d than mine, because I know of my past sins, but I don't know of any that he committed. If he was wealthier than me, I would think that due to his wealth, he likely served G-d more than me, in doing charities and helping the poor. If he was poorer than me, I would consider that he was more low and humble than me due to his poorness, and he is better than me. Due to this, I never ceased to honor all of them and humble myself before them."
Similarly, our sages taught "judge every man favorably" (Avos 1:6), "receive every person with a cheerful countenance" (Avos 1:15), and "Be very, very lowly of spirit" (Avos 4:4), and "One should always be flexible as a reed and not unyielding as a cedar. This is why the reed has merited to have made from it a quill to write a Sefer Torah, Tefilin and Mezuzot" (Taanis 20b).
(4) The fourth benefit, which is for matters of the afterlife, is that the humble person is nearer to attaining wisdom, since he is drawn to the Sages, he submits to them, and frequently goes to them, as written: "He who goes with the wise will become wise" (Mishlei 13:20). Our sages of blessed memory said: "Let your house be a meeting house for the sages; sit amidst the dust of their feet and drink in their words thirstily" (Avos 1:4). G-d will help him to attain wisdom as written: "The humble will He guide in justice: and the humble will He teach his way" (Tehilim 25:9). But for one who has a proud heart, true wisdom will never endure in him, and he will never reach the goal of clear knowledge, because he feels too important to go to the wise men and torah sages, as written "The wicked, through the pride of his countenance will not seek..." (Tehilim 10:4).
(5) The humble man hastens to do his religious duties with diligence and zeal. He does not become arrogant because he fulfills them, and does not take lightly any of them as our sages said: "Be as scrupulous about a light precept as of a grave one" (Avos 2:1). But one who is proud procrastinates from doing the service, due to his high heartedness and inflated spirit. He does not sense this until he falls and becomes low, as written: "Say unto the king and to the queen, Humble yourselves, sit down: for your rule shall come down, even the crown of your glory" (Yirmiya 13:18), and "Six things the L-ord hates, and the seventh is an abomination of His soul; Haughty eyes..." (Mishlei 6:16).
(6) The service of the humble man is acceptable to G-d, as written: "The sacrifices of G-d are a broken spirit; [O G-d, You will not despise a broken and crushed heart]" (Tehilim 51:19). His sin is quickly forgiven if he repents from it, as written: "He who conceals his sins will not succeed, but he who confesses and abandons [them] will obtain mercy" (Mishlei 28:13), and "When men are cast down, then you shall say, There is lifting up; and He shall save the humble person" (Iyov 22:29).
FINAL WORDS These ten roots of submission will clarify for you, my brother, the remaining qualities of this important, supremely lofty virtue, which I have not mentioned in this gate. Remember therefore what I have called to your attention concerning this virtue. Place it before your eyes. Ponder it always. Strive to acquire it. Be constantly checking it with your soul and faculties. Seek the help of G-d in this. Plea to Him for it, in order that you be drawn closer to Him and attain His favor. Perhaps He will and straighten you to this virtue, thereby preparing for you the path to Him, as the pious would ask after their prayers: "O G-d, keep my tongue from evil and my lips from deceit. Help me to be silent in the face of derision, and let my soul be like dust to everyone."
Be on guard against the imaginations of your heart, and enticements of the yetzer (evil inclination) towards you that would mislead you to haughtiness, arrogance, pride, lust for ruling, self-glorification and domineering. The wise man already exhorted us as to the right road a man should take in this world in saying: "Two things have I asked of you... Remove far from me vanity and lies: [give me neither poverty nor riches]; give me my daily bread. [lest I become sated and deny, and say, 'Who is the L-ord?' Or lest I become poor and steal" (Mishlei 30:7-9).
Wake up my brother! Do not evade from healing the sickness of pride from your soul and your traits with the medicines I have taught you. Let not your observing of the masses' neglecting the healing their souls from this disease stop you from doing so, in saying to yourself: "I will share the same fate as them". Because, if a blind man finds the potions which can benefit and heal him if he applies them, it is not proper for him to procrastinate using them and say "I will share the same fate of my blind friends". Anyone who heard him saying such a statement would scorn his words and ridicule his reasoning.
According to this, examine your soul, and exert yourself with all of your might to promote its well-being. Do not neglect what will benefit you in this world and in the next, lest you die without fulfilling your longing for exalted spiritual levels which you are capable of reaching, as the wise man said: "The desire of a lazy man will bring about his death, for his hands refuse to labor"(Mishlei 21:25), and "By the fields of a lazy man, I passed and by the vineyard of a man without sense. And behold, thistles had grown all over it; nettles had covered its surface, and its stone fence had been torn down" (Mishlei 24:30), and the rest of the matter.
אֲבָל תּוֹעֶלֶת הַכְּנִיעָה בְּעִנְיְנֵי הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא הֵם שִׁשָּׁה דְּבָרִים. ג׳ מֵהֶם בְּעִנְיְנֵי העוה״ז וּשְׁלֹשָׁה מֵהֶם בְּעִנְיְנֵי הָעוֹלָם הַבָּא.
benefits of submission in this world and the next
The benefits of submission in matters of this world and the next world are six things, three of them refer to matters of this world and three to matters of the next world.
וַאֲשֶׁר בְּעִנְיְנֵי העוה״ז.
For matters of this world:
אֶחָד מֵהֶם שֶׁיִּשְׂמַח בְּחֶלְקוֹ כִּי מִי שֶׁנִּכְנְסָה בּוֹ הַגַּאֲוָה וְהַגְּדֻלָּה אֵין הָעוֹלָם וְכָל אֲשֶׁר בּוֹ מַסְפִּיק לוֹ לְכַלְכָּלָתוֹ לְגֹבַהּ לִבּוֹ וּבְזוֹתוֹ מָה שֶׁהִגִּיעַ לְחֶלְקוֹ מִמֶּנּוּ וְכַאֲשֶׁר יִהְיֶה נִכְנָע אֵין לְנַפְשׁוֹ אֶצְלוֹ שׁוּם מַעֲלָה וּמָה שֶׁמִּזְדַּמֵּן לוֹ מִן הָעוֹלָם הוּא מִסְתַּפֵּק בּוֹ לִמְזוֹנוֹתָיו וּלְסִפְקוֹ וְזֶה יְבִיאֵהוּ לִמְנוּחַת נַפְשׁוֹ וּמִעוּט פַּחְדּוֹ יֹאכַל מָה שֶׁיִּזְדַּמֵּן לוֹ וְיִלְבַּשׁ מָה שֶׁיִּמְצָא וְיִישַׁן בַּאֲשֶׁר יִמְצָא וְהַמְּעַט מִן הָעוֹלָם מַסְפִּיק לוֹ עִם כְּנִיעָתוֹ וְהַכַּת הָאַחֶרֶת הֵפֶךְ זֶה. וְאִם יַגִּיעוּ לְמָה שֶׁיַּגִּיעוּ אֵין מַסְפִּיק לָהֶם וְהַגֵּאֶה כֻּלּוֹ לֹא יְמַלֵּא מַחְסוֹרוֹ עִם גֹּבַהּ לִבּוֹ וְגַאֲוָתוֹ כְּמוֹ שֶׁאָמַר הֶחָכָם (משלי יג) צַדִּיק אֹכֵל לְשֹׂבַע נַפְשׁוֹ וּבֶטֶן רְשָׁעִים תֶּחְסָר.
(1) That one is happy in his portion. Because for one whom arrogance and pride have entered in him, the entire world and everything in it is not enough for his needs due to his inflated heart and due to his looking down with contempt on the portion allotted to him. But if he is humble, he does not consider himself as having any special merit, and so whatever he attains of the world's goods, he is satisfied with it for his sustenance and other needs. This will bring him peace of mind and minimize his anxiety. He will eat what is available and wears and dwells with what he can find. Due to his submission, even the minimum of the world's goods is enough for him. But for the arrogant - the entire world will not satisfy his lacking due to the pride of his heart and arrogance, as the wise man said: "A righteous man eats to sate his appetite, but the stomach of the wicked shall feel want" (Mishlei 13:25).
וְהַשֵּׁנִי כִּי הַנִּכְנָע סוֹבֵל בְּעֵת בִּיאַת הַפְּגָעִים אֵלָיו וְהִתְהַפְּכוּת הָעִנְיָנִים עָלָיו בַּעֲבוּר שִׁפְלוּתוֹ וּנְמִיכוּת רוּחוֹ וְהַגֵּאֶה פַּחְדּוֹ גָּדוֹל וְסִבְלוֹ מְעַט בְּעֵת בִּיאַת הַפְּגָעִים עָלָיו מִפְּנֵי גֹּבַהּ נַפְשׁוֹ וְרוּם לְבָבוֹ וּמִעוּט רְצוֹנוֹ בְּעִנְיָנָיו כְּמוֹ שֶׁנֶּאֱמַר בְּמִי שֶׁהָיָה עַל הַדֶּרֶךְ הַזֶּה (ישעיהו י״ד:י״ב) אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן שָׁחַר וְגוֹ׳.
(2) The humble man can bear it when troubles befall him or when reverses in his affairs occur to him due to his lowliness and humble spirit. But for the proud man, his fear will be great and his ability to bear will be little when hit by troubles because his soul is proud, his heart is haughty, and he is dissatisfied with his matters, as written by one who was in this way: "How have you fallen from heaven, oh morning star? You (Nebuchadnezar) have been cut down to earth, You who cast lots on nations" (Yeshaya 14:12).
וְהַשְּׁלִישִׁי כִּי הַנִּכְנָע יִהְיֶה מוֹצֵא חֵן יוֹתֵר בְּעֵינֵי בְּנֵי אָדָם וְאָהוּב לָהֶם וְקָרוֹב לְדַעְתָּם וּלְהִתְנַהֵג בְּמִנְהָגָם,
(3) The humble man will find more favor in people's eyes. He is beloved by them, and will easily fit in with them and adopt their customs.
וּכְבָר נֶאֱמַר עַל אֶחָד הַמְּלָכִים שֶׁהָיָה מְמַהֵר בַּהֲלִיכָתוֹ כְּשֶׁהָיָה הוֹלֵךְ וְשָׁאֲלוּ אוֹתוֹ עַל עִלַּת הַדָּבָר וְאָמַר לְפִי שֶׁהוּא יוֹתֵר רָחוֹק מִדֶּרֶךְ הַגַּאֲוָה וְיוֹתֵר מְמַהֵר לְהַשְׁלָמַת הַחֵפֶץ,
It was already said on a king who would hasten his steps when walking. He was asked about this and answered: "because it keeps me away from the way of pride, and also so I arrive more quickly to my destination"
וְשָׁאֲלוּ אֶחָד מִן הַחֲכָמִים בַּמֶּה הָיִיתָ אָדוֹן לְכָל בְּנֵי דּוֹרְךָ. אָמַר מִפְּנֵי שֶׁלֹּא פָּגַעְתִּי אֶחָד מֵהֶם שֶׁלֹּא רָאִיתִי לוֹ מַעֲלָה יְתֵרָה עָלַי כִּי אִם הָיָה יוֹתֵר חָכָם מִמֶּנִּי הָיִיתִי אוֹמֵר הוּא יְרֵא אֱלֹהִים יוֹתֵר מִמֶּנִּי לְיִתְרוֹן חָכְמָתוֹ עַל חָכְמָתִי וְאִם קָטָן מִמֶּנִּי בַּחָכְמָה אוֹמַר כִּי חֶשְׁבּוֹנוֹ יִהְיֶה קַל מֵחֶשְׁבּוֹנִי בְּיוֹם הַדִּין מִפְּנֵי שֶׁאֲנִי עוֹבֵר בְּמֵזִיד וְהוּא עוֹבֵר בְּשׁוֹגֵג, וְאִם יִהְיֶה גָּדוֹל מִמֶּנִּי בַּיָּמִים אוֹמַר כִּי זְכוּיוֹתָיו רַבּוֹת מִזְּכוּיוֹתַי מִפְּנֵי שֶׁקְּדָמַנִי לָעוֹלָם וְאִם יִהְיֶה קָטָן מִמֶּנִּי אוֹמַר כִּי עֲוֹנֹתָיו מְעַטִּים מֵעֲוֹנֹתַי וְאִם יִהְיֶה כָּמוֹנִי בַּיָּמִים וּבַחָכְמָה אוֹמַר אוּלַי לִבּוֹ לֵאלֹהִים טוֹב מִלִּבִּי לְפִי שֶׁאֲנִי יוֹדֵעַ בְּמָה שֶׁקָּדַם לִי מִן הָעֲוֹנוֹת וְאֵינֶנִּי יוֹדֵעַ מָה שֶׁהָיָה מִמֶּנּוּ. וְאִם יִהְיֶה יוֹתֵר עָשִׁיר מִמֶּנִּי אוֹמַר כִּי מָצְאָה יָדוֹ בְּעָשְׁרוֹ לַעֲבֹד הַבּוֹרֵא וְלַעֲשׂוֹת צְדָקוֹת וּלְהַעֲנִיק לַעֲנִיִּים יוֹתֵר מִמֶּנִּי. וְאִם יִהְיֶה דַּל יוֹתֵר מִמֶּנִּי אוֹמַר כִּי הוּא דַּכָּא וּשְׁפַל רוּחַ יוֹתֵר מִמֶּנִּי בַּעֲבוּר דַּלּוּתוֹ וְהוּא טוֹב מִמֶּנִּי וְלֹא זַזְתִּי לְכַבְּדָם כֻּלָּם וּלְהִכָּנַע לָהֶם.
A wise man was asked: "How were you able to become accepted as head of your entire generation?" He replied: "Because I never met one of them that I did not see in him a quality in which he is greater than me. If he was wiser than me, I concluded that he must be more G-d fearing than me since his wisdom is greater than mine. If he had less wisdom than I have, I considered that on the day of Judgment, he will be held less accountable than I, because my transgressions were committed with knowledge and intent while his were committed in error. If he was older than me, I would reason that his merits must be greater than mine since he came into the world before me. If he was younger, I thought that his sins were fewer than mine. If he was equal to me in age and wisdom, I would tell myself: maybe his heart is more devoted to G-d than mine, because I know of my past sins, but I don't know of any that he committed. If he was wealthier than me, I would think that due to his wealth, he likely served G-d more than me, in doing charities and helping the poor. If he was poorer than me, I would consider that he was more low and humble than me due to his poorness, and he is better than me. Due to this, I never ceased to honor all of them and humble myself before them."
וְכֵן אָמְרוּ רז״ל וֶהֱוֵי דָּן אֶת כָּל הָאָדָם לְכַף זְכוּת וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת וְאָמְרוּ מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ וְאָמְרוּ יְהִי אָדָם רַךְ כַּקָּנֶה וְאַל יְהִי קָשֶׁה כָּאֶרֶז לְפִיכָךְ זָכָה קָנֶה לַחְתֹּךְ מִמֶּנּוּ קֻלְמוֹס לִכְתֹּב בּוֹ ס״ת תְּפִלִּין וּמְזוּזוֹת.
Similarly, our sages taught "judge every man favorably" (Avos 1:6), "receive every person with a cheerful countenance" (Avos 1:15), and "Be very, very lowly of spirit" (Avos 4:4), and "One should always be flexible as a reed and not unyielding as a cedar. This is why the reed has merited to have made from it a quill to write a Sefer Torah, Tefilin and Mezuzot" (Taanis 20b).
וְהָרְבִיעִי שֶׁהוּא בְּעִנְיְנֵי העוה״ב כִּי הַנִּכְנָע קָרוֹב לְהַשִּׂיג הַחָכְמָה בְּהִמָּשְׁכוֹ אַחֲרֵי הַחֲכָמִים וְהִכָּנְעוֹ לָהֶם וַהֲלִיכָתוֹ אֲלֵיהֶם כְּמוֹ שֶׁנֶּאֱמַר (משלי יג) הוֹלֵךְ אֶת חֲכָמִים יֶחְכָּם וְאָמְרוּ רז״ל יְהִי בֵּיתְךָ בֵּית וַעַד לַחֲכָמִים וֶהֱוֵי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם וֶהֱוֵי שׁוֹתֶה בְצָמָא אֶת דִּבְרֵיהֶם וְהָאֱלֹהִים יַעֲזֹר לוֹ עַל הַחָכְמָה כְּמוֹ שֶׁנֶּאֱמַר (תהלים כה) יַדְרֵךְ עֲנָוִים בַּמִּשְׁפָּט וִילַמֵּד עֲנָוִים דַּרְכּוֹ וּמִי שֶׁהוּא גְּבַהּ לֵב לֹא תִּתְקַיֵּם בְּיָדוֹ חָכְמָה עַל אֲמִתָּתָהּ וְלֹא יַגִּיעַ אֶל תַּכְלִית יְדִיעָה בְּרוּרָה מִפְּנֵי שֶׁמִּתְנַשֵּׂא מִלֶּכֶת אֶל אַנְשֵׁי הַחָכְמָה וְהַתּוֹרָה כְּמוֹ שֶׁנֶּאֱמַר (שם י) רָשָׁע כְּגֹבַהּ אַפּוֹ בַּל יִדְרֹשׁ וְגוֹ׳.
(4) The fourth benefit, which is for matters of the afterlife, is that the humble person is nearer to attaining wisdom, since he is drawn to the Sages, he submits to them, and frequently goes to them, as written: "He who goes with the wise will become wise" (Mishlei 13:20). Our sages of blessed memory said: "Let your house be a meeting house for the sages; sit amidst the dust of their feet and drink in their words thirstily" (Avos 1:4). G-d will help him to attain wisdom as written: "The humble will He guide in justice: and the humble will He teach his way" (Tehilim 25:9). But for one who has a proud heart, true wisdom will never endure in him, and he will never reach the goal of clear knowledge, because he feels too important to go to the wise men and torah sages, as written "The wicked, through the pride of his countenance will not seek..." (Tehilim 10:4).
וְהַחֲמִישִׁי כִּי הַנִּכְנָע מְמַהֵר לְמַעֲשֵׂה הָעֲבוֹדָה בַּחֲרִיצוּת וּבִזְרִיזוּת אֵינֶנּוּ מִתְגָּאֶה בָּהֶם וְלֹא בּוֹזֶה שׁוּם דָּבָר מֵהֶם כְּמוֹ שֶׁאָמְרוּ רַזַ״ל הֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְּבַחֲמוּרָה וְהַמִּתְגָּאֶה בְּעַצְמוֹ מִתְאַחֵר מֵעֲשׂוֹת הָעֲבוֹדָה לְרוּם לְבָבוֹ וּלְגַסּוּת רוּחוֹ וְאֵינֶנּוּ מַרְגִּישׁ עַד אֲשֶׁר יִפֹּל וְיִשָּׁפֵל כְּמוֹ שֶׁאָמַר (ירמיהו י״ג:י״ח) אֱמֹר לַמֶּלֶךְ וְלַגְּבִירָה הַשְׁפִּילוּ שֵׁבוּ וְאָמַר (משלי ו) שֶׁשׁ הֵנָּה שָׂנֵא ה׳ וְאָמַר (שם) עֵינַיִם רָמוֹת וְגוֹ׳.
(5) The humble man hastens to do his religious duties with diligence and zeal. He does not become arrogant because he fulfills them, and does not take lightly any of them as our sages said: "Be as scrupulous about a light precept as of a grave one" (Avos 2:1). But one who is proud procrastinates from doing the service, due to his high heartedness and inflated spirit. He does not sense this until he falls and becomes low, as written: "Say unto the king and to the queen, Humble yourselves, sit down: for your rule shall come down, even the crown of your glory" (Yirmiya 13:18), and "Six things the L-ord hates, and the seventh is an abomination of His soul; Haughty eyes..." (Mishlei 6:16).
וְהַשִּׁשִּׁי כִּי מַעֲשֵׂה הַנִּכְנָע מְקֻבָּל אֵצֶל הָאֱלֹהִים כְּמוֹ שֶׁאָמַר (תהלים נא) זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה וַעֲוֹנוֹ נִמְחָל מְהֵרָה כְּשֶׁהוּא שָׁב מִמֶּנּוּ כמ״ש (משלי כח) וּמוֹדֶה וְעוֹזֵב יְרֻחָם וְנֶאֱמַר (איוב כב) כִּי הִשְׁפִּילוּ וַתֹּאמֶר גֵּוָה וְשַׁח עֵינַיִם יוֹשִׁעַ.
(6) The service of the humble man is acceptable to G-d, as written: "The sacrifices of G-d are a broken spirit; [O G-d, You will not despise a broken and crushed heart]" (Tehilim 51:19). His sin is quickly forgiven if he repents from it, as written: "He who conceals his sins will not succeed, but he who confesses and abandons [them] will obtain mercy" (Mishlei 28:13), and "When men are cast down, then you shall say, There is lifting up; and He shall save the humble person" (Iyov 22:29).
וְאֵלֶּה עֲשֶׂרֶת שָׁרְשֵׁי הַכְּנִיעָה יִתְבָּאֵר לְךָ מֵהֶם אָחִי שְׁאָר מַעֲלוֹת הַמִּדָּה הַחֲשׁוּבָה הַזֹּאת הָעֶלְיוֹנָה הָרָמָה אֲשֶׁר לֹא זְכַרְתִּין בַּשַּׁעַר הַזֶּה וּזְכֹר מָה שֶׁהַעִירוֹתִיךָ עָלָיו מֵהֶם וְשִׂימֶנּוּ נֶגֶד עֵינֶיךָ וַחֲשֹׁב בּוֹ תָּמִיד וְהִשְׁתַּדֵּל לִקְנוֹתוֹ וּפָקְדֵהוּ עִם נַפְשְׁךָ וּמִדּוֹתֶיךָ תָּדִיר וְהֵעָזֵר בֵּאלֹהִים עָלָיו וּשְׁאַל אוֹתוֹ מִמֶּנּוּ לְהִתְקָרֵב אֵלָיו וּלְהַגִּיעַ לִרְצוֹנוֹ אוּלַי יַיְשִׁירְךָ לוֹ וְיָכִין לְךָ הַדֶּרֶךְ אֵלָיו כְּמוֹ שֶׁמִּתְפַּלְּלִים הַחֲסִידִים אַחַר תְּפִלָּתָם אֱלֹהַי נְצֹר לְשׁוֹנִי מֵרָע וּשְׂפָתַי מִדַּבֵּר מִרְמָה וְלִמְקַלְלַי נַפְשִׁי תִּדֹּם וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה,
FINAL WORDS
These ten roots of submission will clarify for you, my brother, the remaining qualities of this important, supremely lofty virtue, which I have not mentioned in this gate. Remember therefore what I have called to your attention concerning this virtue. Place it before your eyes. Ponder it always. Strive to acquire it. Be constantly checking it with your soul and faculties. Seek the help of G-d in this. Plea to Him for it, in order that you be drawn closer to Him and attain His favor. Perhaps He will and straighten you to this virtue, thereby preparing for you the path to Him, as the pious would ask after their prayers: "O G-d, keep my tongue from evil and my lips from deceit. Help me to be silent in the face of derision, and let my soul be like dust to everyone."
וְהִזָּהֵר מֵהִרְהוּר לִבְּךָ וּפִתּוּיֵי הַיֵּצֶר לְךָ בְּמָה שֶׁיְּבִיאֲךָ אֵלָיו מֵהַגֹּבַהּ וְהַגַּאֲוָה וְהַגָּאוֹן וּבַקָּשַׁת הַשְּׂרָרָה וְהַגְּדֻלָּה וְהַמֶּמְשָׁלָה. וּכְבָר הִזְהִיר אָפְנֵי הַדֶּרֶךְ הַשָּׁוֶה לָאָדָם בָּעוֹלָם בְּאָמְרוֹ (משלי ל) שְׁתַּיִם שָׁאַלְתִּי מֵאִתָּךְ וְגוֹ׳ שָׁוְא וּדְבַר כָּזָב הַרְחֵק מִמֶּנִּי וְגוֹ׳ וְאָמַר (שם) פֶּן אֶשְׂבַּע וְכִחַשְׁתִּי וְגוֹ׳ וּפֶן אִוָּרֵשׁ וְגָנַבְתִּי.
Be on guard against the imaginations of your heart, and enticements of the yetzer (evil inclination) towards you that would mislead you to haughtiness, arrogance, pride, lust for ruling, self-glorification and domineering. The wise man already exhorted us as to the right road a man should take in this world in saying: "Two things have I asked of you... Remove far from me vanity and lies: [give me neither poverty nor riches]; give me my daily bread. [lest I become sated and deny, and say, 'Who is the L-ord?' Or lest I become poor and steal" (Mishlei 30:7-9).
הָקִיצָה אָחִי וְאַל תִּתְעַלֵּם לְרַפֵּא מַדְוֶה הַגַּאֲוָה מִנַּפְשְׁךָ וּמִמִּדּוֹתֶיךָ בָּרְפוּאוֹת אֲשֶׁר הוֹרֵיתִיךְ. וְאַל יִמְנָעֲךָ מִזֶּה מָה שֶׁתִּרְאֶה עָלָיו הֲמוֹן בְּנֵי אָדָם מֵהִתְעַלֵּם לְרַפֵּא נַפְשׁוֹתָם מִן הַמַּדְוֶה וְתֹאמַר יִמְצָאֵנִי מָה שֶׁיִּמְצָאֵם כִּי הָעִוֵּר כְּשֶׁיִּזְדַּמְּנוּ לוֹ הַכְּחָלִים הַמּוֹעִילִים שֶׁיּוּכַל לְהֵרָפֵא בָּהֶם כְּשֶׁהוּא מִתְעַסֵּק בָּהֶם אֵין מִן הַזְּרִיזוּת שֶׁיִּתְאַחֵר מִזֶּה וְיֹאמַר יִמְצָאֵנִי מָה שֶׁיִּמְצָא חֲבֵרַי הָעִוְרִים וְאִלּוּ הָיָה אֶחָד מֵהֶם שׁוֹמֵעַ אוֹתוֹ אוֹמֵר הַמַּאֲמָר הַזֶּה הָיָה לוֹעֵג לְמַאֲמָרוֹ וּמְסַכֵּל עֲצָתוֹ.
Wake up my brother! Do not evade from healing the sickness of pride from your soul and your traits with the medicines I have taught you. Let not your observing of the masses' neglecting the healing their souls from this disease stop you from doing so, in saying to yourself: "I will share the same fate as them". Because, if a blind man finds the potions which can benefit and heal him if he applies them, it is not proper for him to procrastinate using them and say "I will share the same fate of my blind friends". Anyone who heard him saying such a statement would scorn his words and ridicule his reasoning.
וּכְפִי זֶה עַיֵּן לְנַפְשְׁךָ וְהִשְׁתַּדֵּל לָהּ בְּכָל כֹּחֲךָ וְאַל תִּתְעַלֵּם מִמָּה שֶׁיּוֹעִילְךָ בעוה״ז ובעוה״ב פֶּן תָּמוּת מִבְּלִי הַשָּׂגַת מַאֲוַיֶּיךָ מִן הַמַּעֲלוֹת הַחֲמוּדוֹת אֲשֶׁר בִּיכָלְתְּךָ לְהַשִּׂיגָן כְּמוֹ שֶׁאָמַר הֶחָכָם (שם כא) תַּאֲוַת עָצֵל תְּמִיתֶנּוּ וְאָמַר (שם כד) עַל שְׂדֵה אִישׁ עָצֵל עָבַרְתִּי וְעַל כֶּרֶם אָדָם חֲסַר לֵב וּשְׁאָר הָעִנְיָן,
According to this, examine your soul, and exert yourself with all of your might to promote its well-being. Do not neglect what will benefit you in this world and in the next, lest you die without fulfilling your longing for exalted spiritual levels which you are capable of reaching, as the wise man said: "The desire of a lazy man will bring about his death, for his hands refuse to labor"(Mishlei 21:25), and "By the fields of a lazy man, I passed and by the vineyard of a man without sense. And behold, thistles had grown all over it; nettles had covered its surface, and its stone fence had been torn down" (Mishlei 24:30), and the rest of the matter.
וְהָאֱלֹהִים יוֹרֵנוּ וְאוֹתְךָ דֶּרֶךְ עֲבוֹדָתוֹ בְּרַחֲמָיו וּבַחֲסָדָיו אָמֵן:
נִשְׁלַם שַׁעַר הַשִּׁשִּׁי. בַּה׳ תִּתְהַלֵּל נַפְשִׁי:
May the Al-mighty teach us and you the path to His service, in His mercy and kindness. Amen.