כמה גופי פעולות שהם עיקר ההנהגה: עוֹד, לִהְיוֹת הָאָדָם דּוֹמֶה לְקוֹנוֹ בְּסוֹד מִדַּת הַכֶּתֶר צָרִיךְ שֶׁיִּהְיוּ בוֹ כַּמָּה גּוּפֵי פְּעֻלּוֹת שֶׁהֵם עִיקָר הַהַנְהָגָה: Chapter 2 - Some major activities that are the main governance: Further for a person to resemble his Creator from the secret of the trait of the Crown (Keter), he must [do] some major activities - which are the main governance.
הָרִאשׁוֹנָה - הַכּוֹלֶלֶת הַכֹּל הִיא מִדַּת הָעֲנָוָה מִפְּנֵי שֶׁהִיא תְּלוּיָה בַּכֶּתֶר שֶׁהֲרֵי הִיא מִדָּה עַל כָּל הַמִּדּוֹת וְאֵינָהּ מִתְעַלִּית וּמִתְגָּאָה לְמַעְלָה אָמְנָם יוֹרֶדֶת וּמִסְתַּכֶּלֶת לְמַטָּה תָּדִיר, וְזֶה מִשְּׁנֵי טְעָמִים: הָאֶחָד שֶׁהוּא בּוֹשׁ לְהִסְתַּכֵּל בְּסִבָּתוֹ אֶלָּא מַאֲצִילוֹ מַבִּיט בּוֹ תָּמִיד לְהֵטִיבוֹ וְהוּא מַבִּיט בַּתַּחְתּוֹנִים. כָּךְ הָאָדָם צָרִיךְ שֶׁיֵּבוֹשׁ מִלְּהִסְתַּכֵּל לְצַד מַעְלָה לְהִתְגָּאוֹת אֶלָּא תָּדִיר יִסְתַּכֵּל לְצַד מַטָּה לְהַפְחִית עַצְמוֹ כָּל מַה שֶׁיּוּכַל. וַהֲרֵי הַמִּדָּה הַזֹּאת הִיא תְּלוּיָה דֶּרֶךְ כְּלָל בָּרֹאשׁ שֶּׁאֵין הָאָדָם מִתְגָּאֶה אֶלָּא בַּהֲרָמַת רֹאשׁוֹ כְּלַפֵּי מַעְלָה וְהֶעָנִי מַשְׁפִּיל רֹאשׁוֹ לְמַטָּה. וַהֲרֵי אֵין סַבְלָן וְעָנָו כֵּאלֹהֵינוּ בְּמִדַּת הַכֶּתֶר שֶׁהוּא תַּכְלִית הָרַחֲמִים וְלֹא יִכָּנֵס לְפָנָיו שׁוּם פְּגַם וְלֹא עָוֹן וְלֹא דִּין וְלֹא שׁוּם מִדָּה מוֹנַעַת מִלְּהַשְׁגִּיחַ וּלְהַשְׁפִּיעַ וּלְהֵיטִיב תָּדִיר. כָּךְ צָרִיךְ הָאָדָם שֶׁשּׁוּם סִבָּה שֶׁבָּעוֹלָם לֹא תִּמְנָעֵהוּ מִלְּהֵטִיב וְשׂוּם עָוֹן אוֹ מַעֲשֵׂה בְּנֵי אָדָם בִּלְתִּי הָגוּן לֹא יִכָּנֵס לְפָנָיו כְּדֵי שֶׁיְּעַכְּבֵהוּ מִלְּהֵיטִיב לְאוֹתָם הַצְּרִיכִים טוֹבָתוֹ בְּכָל עֵת וּבְכָל רֶגַע. וּכְמוֹ שֶׁהוּא יֹשֵׁב וְזָן מִקַּרְנֵי רְאֵמִים וְעַד בֵּיצֵי כִנִּים וְאֵינוֹ מְבַזֶּה שׁוּם בְּרִיָּה שֶׁאִלּוּ יְבַזֶּה הַבְּרוּאִים מִפְּנֵי פְחִיתוּתָם לֹא יִתְקַיְּמוּ בָעוֹלָם אֲפִלּוּ רֶגַע, אֶלָּא מַשְׁגִּיחַ וְנוֹתֵן רַחֲמָיו עַל כֻּלָּם. כָּךְ צָרִיךְ שֶׁיִּהְיֶה הָאָדָם מֵטִיב לַכֹּל וְלֹא יִתְבַּזֶּה שׁוּם נִבְרָא לְפָנָיו אֶלָּא אֲפִלּוּ בְּרִיָּה קֹלָהּ שֶׁבַּקַּלִּים תִּהְיֶה מְאֹד חֲשׁוּבָה בְעֵינָיו וְיִתֵּן דַּעְתּוֹ עָלֶיהָ וְיֵיטִיב לְכָל הַמִּצְטָרֵךְ אֶל טוֹבָתוֹ, וְזוֹ מִדָּה תְּלוּיָה בַּכֶּתֶר בְּסוֹד הָרֹאשׁ דֶּרֶךְ כְּלָל: The first: The trait of humility - which includes everything - because it is dependent on the Crown. As behold, It is a trait over all of the Traits, but it does not raise itself and become proud above [the others]. Indeed, It goes down and always looks downwards. And that is from two reasons: The one is that It is embarrassed to look at Its Cause, rather Its Emanator always looks down upon It to benefit It; and It looks down to the lower ones. So [too,] must a person be embarrassed from staring upwards, to be proud. Rather, he must always stare downwards, to diminish himself all that he can. And behold, this trait is generally dependent upon the head of a man. As a man only shows his pride with the lifting of his head upwards, whereas the poor person lowers his head downwards. And behold, there is none as tolerant and humble as our God with the trait of the Crown, such that He is the epitome of mercy. And there is no defect nor iniquity nor judgement nor any other trait that intervenes in front of Him, that prevents [Him] from surveying, flowing and bestowing good constantly. So must a person [be], that no cause in the world prevent him from bestowing good; and that no iniquity or improper act of people intervene in front of him in order to impede him from bestowing good from those that need his good at any time and at any instant. And [just] like He sits and nourishes 'from the antelope's horns to the lice's eggs,' and does not disgrace any creature - as if He were to disgrace the creatures because of their smallness, they would not exist in the world even for an instant - but [He] rather supervises and gives His mercies upon them all; so must a man be, to bestow good to all and not to have any creature disgraced in front of him. Rather, even the puniest of the puny creatures [should] be very important in his eyes, and he [should] put his mind to it; and bestow good to all that need his good. And this trait is dependent on the Crown, in the secret of the Head as a whole.
הַשְּׁנִיָּה - מַחְשַׁבְתּוֹ תִדְמֶה לְמַחְשֶׁבֶת הַכֶּתֶר. כְּמוֹ שֶׁאוֹתָהּ הַחָכְמָה לֹא תִּפְסֹק תָּמִיד לַחְשֹׁב מַחֲשָׁבוֹת טוֹבוֹת, וְהָרַע לֹא יִכָּנֵס בָּהּ מִפְּנֵי שֶׁהִיא רַחֲמִים גְּמוּרִים, וְאֵין שָׁם דִּין וְלֹא שׁוּם קֹשִׁי כְּלָל, כָּךְ הָאָדָם תָּמִיד תִּהְיֶה מַחְשַׁבְתּוֹ פְּנוּיָה מִכָּל דָּבָר מְכֹעָר. וּכְמוֹ שֶׁהִיא סוֹד חָכְמָה תּוֹרָה קְדוּמָה, וְלֹא יֶחְסַר שָׁם סוֹד תּוֹרָה, כָּךְ לֹא יִפְנֶה אֶל שׁוּם פְּנִיָּה חוּץ מִמַּחְשֶׁבֶת הַתּוֹרָה וְלַחְשֹׁב בְּגַדְלוּת הָאֵל וּפְעֻלּוֹתָיו הַטּוֹבוֹת וּלְהֵיטִיב וְכַיּוֹצֵא. The second: That his thought resemble the thought of the Crown. [Just] as that Wisdom (Chochmah) does not ever cease to think good thoughts and evil does not intervene - as It is complete mercy, and there is no judgment there, nor any hardness at all - so [should] a man's thought be always free from anything ugly. And [just] as It is the secret of the Wisdom of the primordial Torah and It is never lacking the secret of the Torah; so must he not divert himself to any diversion from the thought of Torah and [from] thinking about the greatness of God and His good actions, bestowing good, and similar to this.
כְּלָלוֹ שֶׁל דָּבָר - לֹא יִכָּנֵס זָר וּבָטֵל בְּמַחֲשַׁבְתּוֹ, וְזוֹ הָיְתָה מַעֲלַת רַבִּי שִׁמְעוֹן וַחֲבֵרָיו. וְהִנֵּה כְּשֶׁהִפְרִיד רַבִּי יוֹסֵי מַחֲשַׁבְתּוֹ מְעָט, כַּמָּה הוֹכִיחוֹ רַבִּי שִׁמְעוֹן בַּזֹהַר בְּפָרָשַׁת וַיַּקְהֵל: The principle of the thing is that no foreign or idle thing should intervene in his thought. And this was the virtue of Rabbi Shimon (bar Yochai) and his colleagues - and behold in the Zohar in Parshat Vayakhel, how much Rabbi Shimon chastised Rabbi Yose when he diverted his thought a little.
הַשְּׁלִישִׁית - מִצְחוֹ לֹא יִהְיֶה בוֹ קֹשִׁי כְּלָל, אֶלָּא יִדְמֶה תָּמִיד לְמֵצַח הָרָצוֹן שֶׁיְּרַצֶּה אֶת הַכֹּל אֲפִלּוּ שֶׁיִּמְצָא בְּנֵי אָדָם כּוֹעֲסִים יְרַצֵּם וְיַשְׁקִיטֵם בִּרְצוֹנוֹ הַטּוֹב, שֶׁכֵּן מֵצַח הָרָצוֹן הוּא תָּמִיד רוֹצֶה וּמְרַצֶּה הַגְּבוּרוֹת וּמְתַקְּנָם, אַף הוּא יְרַצֶּה הַגִּבּוֹרִים הַמִּתְגַּבְּרִים כַּעֲסָם, וְהוּא יְנַהֲלֵם בְּרָצוֹן טוֹב וִישַׁתֵּף שָׁם חָכְמָה גְּדוֹלָה לְהַשְׁבִּית הַכַּעַס, שֶׁלֹּא יַעֲבֹר הַגְּבוּל וִיקַלְקֵל חַס וְשָׁלוֹם, וְיֵעָשֶׂה דֻּגְמָא לְרָצוֹן הָעֶלְיוֹן שֶׁהוּא נִמְשָׁךְ מִן הַחָכְמָה הַנִּפְלָאָה בְּמִצְחָא דְעַתִּיקָא וּמִשָּׁם מְרַצֶּה הַכֹּל. The third: That there not be any hardness in his forehead at all, but it rather resemble the Forehead of will, that wills everything. Even if he finds people angering [him], he [should] appease them and quiet them with his good will. As so is the will of the Forehead - always willing, appeasing the severities (gevurot) and refining them. So [too, should] he appease the powerful ones (geeborim) that intensify their anger; and he [should] lead them with good will and engulf [them] with great wisdom to quiet the anger - so that it not pass the limit and be destructive, God forbid. And he [should] use the model of the Higher Will, which is drawn from the wondrous Wisdom of the Forehead of the Ancient One (Aatika), and appeases all from there.
וְזֶה יִמָּשֵׁךְ לִהְיוֹתוֹ תָּמִיד נֹחַ לַבְּרִיּוֹת, שֶׁאִם מִדּוֹתָיו קָשׁוֹת מִצַּד אֶחָד עִם בְּנֵי אָדָם, לֹא יִתְרַצּוּ מִמֶּנּוּ. וְזֶה טַעַם הַמִּשְׁנֶה כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ: And he [should] draw [on this] to always be agreeable towards the creatures; as if his traits are hard with people from a [particular] angle, they will not be appeased by him. And this is the explanation of the mishnah (Avot 3:10), "Anyone from whom the spirit of creations find pleasure, from him the spirit of the Omnipresent finds pleasure."
הָרְבִיעִית - שֶׁיִּהְיוּ אָזְנָיו נוֹטוֹת תָּמִיד לִשְׁמֹעַ הַטּוֹב, אָמְנָם שֵׁמַע שָׁוְא אוֹ הַמְּגֻנֶּה לֹא יִכָּנֵס בָּהֶם כְּלָל, כְּדֶרֶךְ שֶׁסּוֹד הַאֲזָנָה הָעֶלְיוֹנָה אֵין שׁוּם צַעֲקַת דִּין וְלֹא פְּגַם לָשׁוֹן הָרָע נִכְנָס שָׁם, כָּךְ לֹא יַאֲזִין אֶלָּא הַטּוֹבוֹת וְהַדְּבָרִים הַמּוֹעִילִים, וּשְׁאָר דְּבָרִים הַמַּגְבִּירִים כַּעַס לֹא יַאֲזִין אֲלֵיהֶם כְּלָל, וּכְמוֹ שֶׁהַנָּחָשׁ וְדִבּוּרוֹ וּלְשׁוֹנוֹ אֵינוֹ נִכְנָס לְמַעְלָה, כָּךְ לֹא יִכָּנֵס אֵלָיו שׁוּם דָּבָר מְגֻנֶּה. וְהַיְּנוּ "לֹא תִשָּׂא שֵׁמַע שָׁוְא" (שְׁמוֹת כג, א) כָּל שֶׁכֵּן שְׁאָר הַמְּגֻנֶּה שֶׁלֹּא יִכָּנֵס לְאָזְנוֹ כְּלָל, וְלֹא תִהְיֶה קַשֶּׁבֶת אֶלָּא אֶל הַדְּבָרִים הַטּוֹבִים. The fourth: That his ears are always inclined to hear the good. Indeed, a useless or disgraceful report [should] not enter them at all. In the way that no yelling of judgement nor defect of evil speech enters the Highest Listening, so [should] he only listen to goodnesses and beneficial things. And he [should] not listen to the other things that intensify anger at all. And [just] like the snake, his speech and his expression do not enter Above, so [too,] must no disgraceful thing enter to him. And that is [the meaning of]: "You shall not raise a false report" (Exodus 23:1) - all the more so, [should] the other disgraceful things not enter his ear at all. And it [should] only listen to good things.
הַחֲמִישִׁית - עֵינָיו לֹא יִסְתַּכֵּל בָּהֶן כְּלָל בְּשׁוּם דָּבָר מְגֻנֶּה. אָמְנָם תִּהְיֶינָה תָמִיד פְקֻחוֹת לְהַשְׁגִּיחַ וּלְרַחֵם עַל הָאֻמְלָלִים כְּפִי כֹחוֹ, וּכְשֶׁיִּרְאֶה בְּצָרַת עָנִי לֹא יַעֲצִים עֵינָיו כְּלָל, אֶלָּא יִתְבּוֹנֵן בְּדַעְתּוֹ עָלָיו כְּפִי כֹחוֹ וִיעוֹרֵר רַחֲמִים עָלָיו בִּפְנֵי שָׁמַיִם וּבִפְנֵי הַבְּרִיּוֹת. וְיִתְרַחֵק מִכָּל הַשְׁגָּחָה רָעָה, כְּדֶרֶךְ שֶׁהָעַיִן הָעֶלְיוֹנָה פְּקוּחָה וּמִסְתַּכֶּלֶת מִיַּד אֶל הַטּוֹב: The fifth: His eyes [should] not gaze at any disgraceful thing at all. Indeed, they [should] always be open to survey and have mercy upon all the despondent, according to his ability. And when he sees the distress of a poor person, he [should] not shut his eyes at all. Rather, he [should] contemplate about him in his mind - according to his ability - and arouse mercy upon him in front of the Heavens and in front of the creatures. And he [should] distance himself from all observation of evil, in the way that the Highest Eye is open and gazes immediately at the good.
הַשִּׁשִּׁית - בְּחֹטְמוֹ מֵעוֹלָם לֹא יִמָּצֵא בוֹ חֲרוֹן אַף כְּלָל, אֶלָּא תָמִיד בְּאַפּוֹ חַיִּים וְרָצוֹן טוֹב וַאֲרִיכוּת אַף, אֲפִלּוּ לְאוֹתָם שֶׁאֵינָם הֲגוּנִים. וְתָמִיד רוֹצֶה לְמַלְּאוֹת רָצוֹן וּלְהָפִיק כָּל שְׁאֵלָה וּלְהַחֲיוֹת כָּל נִדְכֶּה, וּמוֹצִיא מֵחֹטְמוֹ תָמִיד מְחִילַת עָוֹן (וְהַעֲצָרַת) [וְהַעֲבָרַת] פָּשַׁע, וְאֵינוֹ כּוֹעֵס בַּחֹטֵא לוֹ, אֶלָּא מִתְרַצֶּה תָּמִיד וְחָפֵץ חֶסֶד לַעֲשׂוֹת נַחַת רוּחַ לַכֹּל: The sixth: That there [should] never be burning fury (literally, fury of the nose) from his nostril at all. Rather, that there always be life, good will and patience (literally, duration of nose) in his nose. And he [should] always want to fulfill the will [of others], to satisfy every request and to sustain every downtrodden one; and always extract forgiveness of iniquity and (stopping) [passing over] of transgression from his [breath]. And he [should] not get angry with one who sins against him, but rather always be appeased and desire kindness, to create a pleasantness of spirit for all.
הַשְּׁבִיעִית - פָּנָיו תִּהְיֶינָה מְאִירוֹת תָּמִיד וִיקַבֵּל כָּל אָדָם בְּסֵבֶר פָּנִים יָפוֹת, שֶׁכֵּן בְּכֶתֶר עֶלְיוֹן נֶאֱמַר (מִשְׁלֵי טז, טו): "בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים" וְאֵין שׁוּם אֹדֶם וְדִין נִכְנָס שָׁם כְּלָל, כָּךְ אוֹר פָּנָיו לֹא יְשֻׁנֶּה וְכָל הַמִּסְתַּכֵּל בָּהֶם לֹא יִמְצָא אֶלָּא שִׂמְחָה וְסֵבֶר פָּנִים וְשׁוּם סִבָּה לֹא תַטְרִידֵהוּ מִזֶּה כְּלָל: The seventh: His face [should] always be shining and he [should] receive every person with a pleasant countenance. As so it is stated about the Highest Crown, "There is life in the light of the face of the King" (Proverbs 16:15); and no redness (harshness) or judgement enters there at all. So [should] the light of his face not be changed; anyone who gazes at him will only find joy and a pleasant countenance. And no cause [should] disrupt him from this at all.
הַשְּׁמִינִית - פִּיו לֹא יוֹצִיא אֶלָּא טוֹבָה, וְגִזְרַת אֲמָרָיו תּוֹרָה וַהֲפָקַת רָצוֹן טוֹב תָּמִיד, וְלֹא יוֹצִיא מִפִּיו דָּבָר מְגֻנֶּה וְלֹא קְלָלָה וְלֹא רֹגֶז כַּעַס כְּלָל וְלֹא דְּבָרִים בְּטֵלִים, וְיִהְיֶה דּוֹמֶה לְאוֹתוֹ הַפֶּה הָעֶלְיוֹן שֶׁאֵינוֹ נִסְתָּם כְּלָל, וְלֹא יִמְנַע טוֹב תָּמִיד, וְלָכֵן צָרִיךְ שֶׁלֹּא יֶחֱשֶׁה מִלְּדַבֵּר טוֹבָה עַל הַכֹּל וּלְהוֹצִיא מִפִּיו טוֹבָה וּבְרָכָה תָמִיד. The eighth: His mouth [should] only bring out good; and the crafting of his statements be Torah and the causation of good will. And he [should] not bring out a disgraceful thing, a curse or the fury of anger from his mouth at all. And he [should] be similar to that Highest Mouth that never closes at all, and never prevents the good. And therefore, he must not be silent from speaking good about everything, and to always bring out goodness and blessing from this mouth.
הֲרֵי אֵלֶּה שְׁמֹנֶה מִדּוֹת טוֹבוֹת וְכֻלָּן תַּחַת דֶּגֶל הָעֲנָוָה שֶׁכֻּלָּן לְמַעְלָה בַּכֶּתֶר בָּאֵבָרִים הָעֶלְיוֹנִים. וּבָעֵת שֶׁיִּרְצֶה הָאָדָם לְהִתְקָרֵב לְמַעְלָה לְהִדָּמוֹת אֵלָיו לִפְתֹּחַ מְקוֹרוֹתָיו אֶל הַתַּחְתּוֹנִים צָרִיךְ שֶׁיִּשְׁתַּלֵּם בִּשְׁנֵי פְרָקִים אֵלּוּ. Behold, these are eight good traits; and they are all under the masthead of humility. As they are above in the Crown, in the Highest Limbs. And at the time that a person wants to approach the Above, to resemble Him - to open his sources to those below - he must attain perfection in these two chapters.
מתי צריך להתנהג במדות הכתר: אָמְנָם יָדַעְנוּ שֶׁאִי אֶפְשָׁר לְהִתְנַהֵג בְּאֵלּוּ הַמִּדּוֹת תָּמִיד, מִפְּנֵי שֶׁיֵּשׁ מִדּוֹת אֲחֵרוֹת שֶׁהָאָדָם צָרִיךְ לְהִשְׁתַּלֵּם בָּהֶן וְהֵן מֵהַגְּבוּרוֹת הַתַּחְתּוֹנוֹת, כַּאֲשֶׁר נְבָאֵר. אֲבָל יֵשׁ יָמִים יְדוּעִים שֶׁאֵין הַגְּבוּרוֹת פּוֹעֲלוֹת וְאֵין בְּנֵי אָדָם צְרִיכִים אֲלֵיהֶן, לְפִי שֶׁהַכֶּתֶר שׁוֹלֵט בָּהֶם, אוֹ שָׁעוֹת שֶׁהַכֶּתֶר מִתְבַּקֵּשׁ, אָז צָרִיךְ שֶׁיִּשְׁתַּמֵּשׁ בְּכָל אֵלֶּה הַמִּדּוֹת שֶּׁזָּכַרְנוּ. When he must practice the traits of the Crown: Indeed, we know that it is impossible to always practice these traits, as there are other traits in which a person must attain perfection - and those are the lower severities (gevurot), as we will elucidate. However, there are specific days that the severities are not active and people do not need them, as the Crown rules over them [then]; and times that the Crown is [wholly] required. Then one must use all of these traits that we mentioned.
אָמְנָם שְׁאָר הַמִּדּוֹת עִם הֱיוֹת שֶׁהֵם צֹרֶךְ עֲבוֹדָה בִּשְׁעָתָן, אֵין עֵת עַתָּה לְהִשְׁתַּמֵּשׁ בָּהֶן, מִפְּנֵי שֶׁאוֹר הַכֶּתֶר מְבַטְּלָן. וְכָךְ הוּא לֹא יִשְׁתַּמֵּשׁ בְּאוֹתָן הַמִּדּוֹת הַקָּשׁוֹת, כְּגוֹן שַׁבָּת שֶׁהָעוֹלָם מִתְתַּקֵּן בְּסוֹד עֹנֶג וְאֵין דָּנִין בְּשַׁבָּת, אָז יִשְׁתַּמֵּשׁ בְּמִדּוֹת אֵלּוּ כֻּלָּן, כְּדֵי לִפְתֹּחַ הַמְּקוֹרוֹת הָעֶלְיוֹנִים. שֶׁאִלּוּ יְכַוֵּן בְּכַוָּנָתוֹ אֶל אוֹרוֹת הַכֶּתֶר בִּתְפִלּוֹתָיו וְהוּא יִפְעֹל בִּפְעֻלּוֹתָיו בְּהֵפֶךְ, הֵיאַךְ יִפְתַּח מְקוֹר הַכֶּתֶר, וַהֲרֵי הוּא דוֹחֵהוּ מַמָּשׁ בְּמַעֲשָׂיו. וַהֲרֵי הַדְּבָרִים קַל וָחֹמֶר, אִם הַסְּפִירוֹת הָעֶלְיוֹנוֹת מַגְבִּירוֹת הַדִּינִים הַקְּדוֹשִׁים וְהַכַּעַס הַקָּדוֹשׁ, לֹא יִשְׁרֶה הַכֶּתֶר בָּהֶן, אִם הָאָדָם יַגְבִּיר הַכַּעַס הַחִיצוֹנִי אֲפִלּוּ יִהְיֶה לְשֵׁם שָׁמַיִם, כָּל שֶׁכֵּן שֶׁלֹּא יִשְׁרֶה הַכֶּתֶר וְאוֹרוֹ עָלָיו. וּמַה גַּם שֶׁהוּא בָּא לְעוֹרְרוֹ עַל הַמִּדּוֹת הָעֶלְיוֹנוֹת, וְהֵן אוֹמְרוֹת כַּמָּה עַזּוּת פָּנִים יֵשׁ בּוֹ, אֵין אוֹר הַכֶּתֶר מִתְגַּלֶּה בָּנוּ, מִפְּנֵי דִינֵנוּ הַקָּדוֹשׁ וְהַטָּהוֹר, וְהוּא רוֹצֶה לְגַלּוֹתוֹ מָלֵא כַּעַס וּפְעֻלּוֹת מְגֻנּוֹת חִצוֹנוֹת. Yet [with] the other traits - even if they are a need of the service at their [appropriate] times - [the times just mentioned are] not the time to use them, as the light of the Crown [would] nullify them; and hence he should not use those hard traits. For example, he [should] not use these traits on Shabbat - when the world is refined with the secret of delight, and [so] we do not judge [cases] on Shabbat. Then he [should] use all of the these traits [of the Crown] - to open the Highest Sources. As if he focuses his concentration on the lights of the Crown in his prayers but he acts the opposite with his actions, how will he open the Source of the Crown? And behold, he actually pushes It off with his actions. And behold the things are an a fortiori argument (kal vechomer): If the Crown does not dwell in the Highest Sefirot (divine emanations) that intensify holy judgments and holy anger, is it not even more so that the Crown and Its light will not dwell upon a person who is intensifying external anger - even if it is for the sake of the Heavens? And even more so, since he comes to challenge the Highest Traits. And They [will] say, "How brazen-faced is that one - the light of the Crown is not revealed in Us because of Our holy and pure judgement, and he seeks to reveal It [while] he is full of anger and disgraceful external actions?"
לְכָךְ צָרִיךְ הָאָדָם בְּיָמִים טוֹבִים וּבַשַּׁבָּתוֹת וּבְיוֹם הַכִּפּוּרִים וּבִשְׁעַת הַתְּפִלָּה וּשְׁעוֹת עֵסֶק הַתּוֹרָה שֶׁאֵינָן שָׁעוֹת הַגְּבוּרוֹת, אֶלָּא שָׁעוֹת גִּלּוּי הָרָצוֹן הָעֶלְיוֹן, לְכוֹנֵן דֵּעוֹתָיו בְּמִדּוֹת הָאֵלּוּ כֻלָּן. וּשְׁאָר שָׁעוֹת יִשְׁתַּמֵּשׁ בְּמִדּוֹת הַנִּשְׁאָרוֹת לַעֲבוֹדַת ה', לֹא הַמְּגֻנֶּה מֵהֶן, שֶּׁאֵין לוֹ עֵת לִשְׁלוֹט בָּאָדָם אֶלָּא לְרָעָתוֹ, כַּאֲשֶׁר נְבָאֵר. וְאָז כַּאֲשֶׁר יִשְׁתַּמֵּשׁ בְּמִדּוֹת אֵלּוּ יִהְיֶה נָכוֹן וּבָטוּחַ שֶׁיִּפְתַּח הַמְּקוֹרוֹת הָעֶלְיוֹנִים. לְפִיכָךְ צָרִיךְ כָּל אָדָם לְהַרְגִּיל עַצְמוֹ בְּאֵלּוּ הַמִּדּוֹת מְעַט מְעָט, וְהָעִקָּרִית שֶׁיִּתְפֹּס, שֶׁהִיא מַפְתֵּחַ הַכֹּל - הָעֲנָוָה, מִפְּנֵי שֶׁהִיא רֹאשׁ לְכֻלָּן, בְּחִינָה רִאשׁוֹנָה בַּכֶּתֶר, וְתַחְתֶּיהָ יֻכְלַל הַכֹּל. Therefore, on holidays and Shabbat and Yom Kippur and at the time of prayer and the times of Torah involvement - that are [all] not times of severities, but rather times of the revelation of the Highest Will - a person must arrange his characteristics around all of these traits. And he can use the remaining traits for the service of God at the other times - but not the disgraceful one of them, as there is no time that it controls a person that it is not bad for him. And when he uses these traits [of the Crown], he can be prepared and sure that he will open the Highest Sources. Hence every man must gradually accustom himself to these traits. And the central one that he [should] grasp - which is the key to everything - is humility; as it is the head of all of them. It is the first aspect of the Crown, and all are included under it.
וְהִנֵּה עִיקָר הָעֲנָוָה הוּא שֶׁלֹּא יִמְצָא בְּעַצְמוֹ עֶרֶךְ כְּלָל, אֶלָּא יַחְשֹׁב שֶׁהוּא הָאַיִן, וּכְמַאֲמַר הֶעָנָיו (שְׁמוֹת טז, ז): "וְנַחְנוּ מָה כִּי תַלִּינוּ עָלֵינוּ". עַד שֶׁיִּהְיֶה הוּא בְעֵינָיו הַבְּרִיָּה הַשְּׁפֵלָה שֶׁבְּכָל הַנִּבְרָאִים, וּבָזוּי וּמָאוּס מְאֹד. וְכַאֲשֶׁר יִיגַע תָּמִיד לְהַשִּׂיג הַמִּדָּה הַזֹּאת, כָּל שְׁאָר הַמִּדּוֹת נִגְרָרוֹת אַחֲרֶיהָ. שֶׁהֲרֵי הַכֶּתֶר הַמִּדָּה הָרִאשׁוֹנָה אֲשֶׁר בּוֹ, שֶׁנִּרְאֶה עַצְמוֹ לְאַיִן לִפְנֵי מַאֲצִילוֹ, כָּךְ יָשִׂים הָאָדָם עַצְמוֹ אַיִן מַמָּשׁ, וְיַחְשֹׁב הֶעְדֵּרוֹ טוֹב מְאֹד מִן הַמְּצִיאוּת, וּבָזֶה יִהְיֶה לְנֹכַח הַמְּבַזִּים אוֹתוֹ כְּאִלּוּ הַדִּין עִמָּהֶם, וְהוּא הַנִּבְזֶה אֲשֶׁר עָלָיו הָאָשָׁם, וְזוֹ תִהְיֶה סִבַּת קִנְיַן הַמִּדּוֹת הַטּוֹבוֹת: And behold, the essence of humility is that he not find any value at all in himself, but rather think of himself as nothing. And the matter is like the statement (Exodus 16:7), "and what are we, that you complain about us" - until he is in his eyes, the lowliest of all the creatures and very disgraceful and disgusting. And when he constantly toils to reach this trait, all the other traits will be dragged after it. As behold, the first trait that is in the Crown is that It makes Itself appear like nothing in front of Its Emanator. Likewise, [should] a person make himself [to be an] actual nothing; and he [should] think of his disappearance, as much better than his existence. And with this, he will be in front of his detractors as if the [truth] is with them and he is [actually] disgraceful and to be blamed. And this will be a catalyst for the acquisition of the good traits.
עצות להרגיל עצמו בענוה: וַאֲנִי מָצָאתִי תְּרוּפָה לְהַרְגִּיל הָאָדָם עַצְמוֹ בִּדְבָרִים אֵלּוּ מְעַט מְעָט, אֶפְשָׁר שֶׁיִּתְרַפֶּא בָּהּ מֵחֹלִי הַגַּאֲוָה וְיִכָּנֵס בְּשַׁעֲרֵי הָעֲנָוָה וְהוּא תַּחְבֹּשֶׁת הַנַּעֲשָׂה מִשְּׁלֹשָׁה סַמִּים: Suggestions to accustom oneself to humility: And I have found a remedy for a person to gradually accustom himself to these things. It is possible that, through them, he will heal himself from the sickness of pride and enter the gates of humility. And it is a bandage made of three drugs.
הָאַחַת - שֶׁיַּרְגִּיל עַצְמוֹ לִהְיוֹת בּוֹרֵחַ מֵהַכָּבוֹד כָּל מַה שֶׁיּוּכַל. שֶׁאִם יִתְנַהֵג שֶׁיְּכַבְּדוּהוּ בְּנֵי אָדָם, יִתְלַמֵּד בָּהֶם עַל צַד הַגַּאֲוָה, וְיִתְרַצֶּה הַטֶּבַע תָּמִיד בְּכָךְ, וּבְקֹשִׁי יוּכַל לְהֵרָפֵא. The first: That he accustoms himself to flee as much as he can from honor. As if he accustoms himself to having people honor him, he will become habituated from them towards the side of pride. And nature will make him want this always, and he can only be healed with difficulty.
הַשְּׁנִיָּה - שֶׁיַּרְגִּיל מַחְשַׁבְתּוֹ לִרְאוֹת בְּבִזְיוֹנוֹ, וְיֹאמַר, עִם הֱיוֹת שֶׁבְּנֵי אָדָם אֵינָם יוֹדְעִים אֶת גְרִיעוּתִי מַה לִי מִזֶּה, וְכִי אֲנִי אֵינִי מַכִּיר בְּעַצְמִי שֶׁאֲנִי נִבְזֶה בְּכָךְ וְכָךְ, אִם בְּהֶעְדֵּר הַיְדִיעָה וְחֻלְשַׁת הַיְּכֹלֶת וּבִזְיוֹן הַמַּאֲכָל וְהַפֶּרֶשׁ הַיּוֹצֵא מִמֶּנּוּ וְכַיּוֹצֵא, עַד שֶׁיִּהְיֶה נִבְזֶה בְּעֵינָיו נִמְאָס. The second: That he accustom his thought to see his disgrace and say, "If it is that people do not know of my inferiority, what is that to me? And do I, myself, not recognize that I am disgraceful with such and such" - whether it is with the lack of knowledge, the weakness of ability or the disgrace of food and the feces that come out from it, and similar to this - until he be disgraced in his eyes and disgusting.
הַשְׁלִישִׁית - שֶׁיַּחְשֹׁב עַל עֲוֹנֹתָיו תָּמִיד וְיִרְצֶה בְּטָהֳרָה וְתוֹכַחַת וְיִסּוּרִים, וְיֹאמַר, מַה הֵם הַיִּסּוּרִין הַיּוֹתֵר טוֹבִים שֶׁבָּעוֹלָם שֶׁלֹּא יַטְרִידוּנִי מֵעֲבוֹדַת ה', אֵין חָבִיב בְּכֻלָּם מֵאֵלּוּ שֶׁיְּחָרְפוּהוּ וִיבַזֻּהוּ וִיגַדְּפֻהוּ, שֶׁהֲרֵי לֹא יִמְנְעוּ מִמֶּנּוּ כֹּחוֹ וְאֹנוֹ בָּחֳלָאִים, וְלֹא יִמְנְעוּ אֲכִילָתוֹ וּמַלְבּוּשׁוֹ, וְלֹא יִמְנְעוּ חַיָּיו וְחַיֵּי בָנָיו בְּמִיתָה. אִם כֵּן מַמָּשׁ יַחְפֹּץ בָּהֶם וְיֹאמַר מַה לִי לְהִתְעַנּוֹת לְהִסְתַּגֵּף בְּשַׂקִּים וּבְמַלְקִיּוֹת הַמַּחְלִשִׁים כֹּחִי מֵעֲבוֹדַת ה' וַאֲנִי לוֹקֵחַ אֹתָם בְּיָדִי, יוֹתֵר טוֹב אֶסְתַּגֵּף בְּבִזְיוֹן בְּנֵי אָדָם וְחֶרְפָּתָם לִי, וְלֹא יָסוּר כֹּחִי וְלֹא יֵחָלֵשׁ. וּבָזֶה כְּשֶׁיָּבֹאוּ הָעֶלְבּוֹנוֹת עָלָיו יִשְׂמַח בָּהֶם, וְאַדְרַבָּה יַחְפֹּץ בָּהֶם. וְיַעֲשֶׂה מִשְּׁלֹשֶׁת סַמִּים אֵלּוּ תַּחְבֹּשֶׁת לְלִבּוֹ וְיִתְלַמֵּד בָּזֶה כָל יָמָיו. The third: That he constantly think about his iniquities and desire purification, upbraiding and afflictions. And he [should] say, "What are the best afflictions in the world, which will not disturb me from the service of God?" There is nothing more beloved in all of them than that they should curse him, and disgrace him and condemn him. As behold, they do not prevent him from his strength and vitality with sicknesses; and they do not prevent his eating and his clothing; and they do prevent his life and the life of his children with death. If so, he [should] truly want them and say, "What is it for me to fast and mortify myself with sackcloth and lashes - that weaken my strength from the service of God - that I should take them with my hand? It is better for me to mortify myself with the disgrace of people and their cursing me; and my strength will not depart and I will not be weakened." And with this, when insults come upon him, he will rejoice about them; and just the opposite, he will desire them. And he [should] make a bandage for his heart from these three drugs and train himself with it all of his days.
עצות נוספות להתרגל לענוה: וְעוֹד מָצָאתִי מַשְׁקֶה טוֹב מְאֹד אֲבָל לֹא יוֹעִיל הַמַּשְׁקֶה כָּל כָּךְ כְּמוֹ שֶׁיּוֹעִיל אַחַר תַּחְבֹּשֶׁת הַנִּזְכָּר לְעֵיל, וְהוּא שֶׁיַּרְגִּיל עַצְמוֹ בִּשְׁנֵי דְּבָרִים: Additional suggestions to accustom oneself to humility: And I have found a very good potion, but the potion does not help as much as the bandage mentioned above. And it is that he accustom himself to two things.
הָאֶחָד - הוּא לְכַבֵּד כָּל הַנִּבְרָאִים כֻּלָּם, אַחַר שֶׁיַּכִּיר מַעֲלַת הַבּוֹרֵא אֲשֶׁר יָצַר הָאָדָם בְּחָכְמָה, וְכֵן כָּל הַנִּבְרָאִים חָכְמַת הַיּוֹצֵר בָּהֶם, וְיִרְאֶה בְעַצְמוֹ שֶׁהֲרֵי הֵם נִכְבָּדִים מְאֹד מְאֹד, שֶׁנִּטְפַּל יוֹצֵר הַכֹּל הֶחָכָם הַנַּעֲלֶה עַל כָּל בִּבְרִיאָתָם, וְאִלּוּ יְבַזֶּה אוֹתָם חַס וְשָׁלוֹם נוֹגֵעַ בִּכְבוֹד יוֹצְרָם. וַהֲרֵי זֶה יִדְמֶה אֶל חָכָם צוֹרֵף, עָשָׂה כְּלִי בְּחָכְמָה גְּדוֹלָה וְהָרְאָה מַעֲשֵׂהוּ אֶל בְּנֵי אָדָם, וְהִתְחִיל אֶחָד מֵהֶם לְגַנּוֹתוֹ וּלְבַזּוֹתוֹ, כַּמָּה יַגִּיעַ מֵהַכַּעַס אֶל הֶחָכָם הַהוּא מִפְּנֵי שֶׁמְּבַזִּין חָכְמָתוֹ בִּהְיוֹתָם מְבַזִּים מַעֲשֵׂה יָדָיו. וְאַף הַקָּדוֹשׁ בָּרוּךְ הוּא יֵרַע בְּעֵינָיו אִם יְבַזּוּ שׁוּם בְּרִיָּה מִבְּרִיּוֹתָיו, וְזֶה שֶׁכָּתוּב (תְּהִלִּים קד, כד): "מָה רַבּוּ מַעֲשֶׂיךָ ה'". לֹא אָמַר "גָּדְלוּ" אֶלָּא "רַבּוּ" לָשׁוֹן "רַב בֵּיתוֹ" (אֶסְתֵּר א, ח) חֲשׁוּבִים מְאֹד, "כֻּלָּם בְּחָכְמָה עָשִׂיתָ" , וְאַחַר שֶׁנִּטְפְּלָה חָכְמָתְךָ בָּהֶם רַבּוּ וְגָדְלוּ מַעֲשֶׂיךָ, וְרָאוּי לְאָדָם לְהִתְבּוֹנֵן מִתּוֹכָם חָכְמָה, לֹא בִּזָּיוֹן. The first: It is to completely honor all of the creatures. Since he recognizes the virtue of the Creator that created man with wisdom - and the wisdom of the Creator is likewise in all of the creatures - and he, himself, sees that they are very, very honored; as the Creator of all, the virtuous Wise One, dealt with them in their creation. And if he disgraces them, God forbid, he touches on the honor of their Creator. And behold, this is similar to a wise smith - he made a vessel with great wisdom and he showed his creation to people. And one of them began to denounce it and to disgrace it. How much anger will come to that wise one - since they are disgracing his wisdom, in that they are disgracing the work of his hands. And so, too, will it be bad in the eyes of the Holy One, blessed be He, if they disgrace any creation of His creations. And this is [the meaning of] that which is written (Psalms 104:24), "How many are Your creations, Lord" - it does not state, "great," but rather, "many (rabu)," an expression [like], "the important one (rav) of the house" (Esther 1:8), [meaning] they are very important - "You made all of them with wisdom": And since Your wisdom has been involved with them, Your works become important and great. And [so,] it is fitting for a person to contemplate wisdom in them, not disgrace.
הַשֵּׁנִי - יַרְגִּיל עַצְמוֹ לְהַכְנִיס אַהֲבַת בְּנֵי אָדָם בְּלִבּוֹ, וַאֲפִילוּ הָרְשָׁעִים, כְּאִלּוּ הָיוּ אֶחָיו וְיֹתֵר מִזֶּה, עַד שֶׁיִּקְבַּע בְּלִבּוֹ אַהֲבַת בְּנֵי אָדָם כֻּלָּם, וַאֲפִלּוּ הָרְשָׁעִים יֶאֱהַב אֹתָם בְּלִבּוֹ, וְיֹאמַר, מִי יִתֵּן וְיִהְיוּ אֵלּוּ צַדִּיקִים שָׁבִים בִּתְשׁוּבָה וַיִּהְיוּ כֻּלָּם גְּדוֹלִים וּרְצוּיִים לַמָּקוֹם. כְּמַאֲמַר אוֹהֵב נֶאֱמָן לְכָל יִשְׂרָאֵל, אָמַר (בַּמִּדְבָּר יא, כט): "וּמִי יִתֵּן כָּל עַם ה' נְבִיאִים וְגוֹ'", וּבַמֶּה יֶאֱהַב, בִּהְיוֹתוֹ מַזְכִּיר בְּמַחֲשַׁבְתּוֹ טוֹבוֹת אֲשֶׁר בָּהֶם, וִיכַסֶּה מוּמָם וְלֹא יִסְתַּכֵּל בְּנִגְעֵיהֶם אֶלָּא בַּמִּדּוֹת הַטּוֹבוֹת אֲשֶׁר בָּהֶם. וְיֹאמַר בְּלִבּוֹ, אִלּוּ הָיָה הֶעָנִי הַמָּאוּס הַזֶּה בַּעַל מָמוֹן רַב כַּמָּה הָיִיתִי שָׂמֵחַ בְּחֶבְרָתוֹ, כְּמוֹ שֶׁאֲנִי שָׂמֵחַ בְּחֶבְרַת פְּלוֹנִי. וַהֲרֵי זֶה, אִלּוּ יַלְבִּישׁוּהוּ הַלְּבוּשִׁים הַנָּאִים כְּמוֹ פְּלוֹנִי הֲרֵי אֵין בֵּינוֹ לְבֵינוֹ הֶבְדֵּל, אִם כֵּן לָמָּה יֵעָדֵר כְּבֹדוֹ בְּעֵינַי, וַהֲרֵי בְּעֵינֵי ה' חָשׁוּב מִמֶּנִּי, שֶׁהוּא נָגוּעַ מְדֻכָּה עֹנִי וְיִסּוּרִים וּמְנֻקֶּה מֵעָוֹן, וְלָמָּה אֶשְׂנָא מִי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹהֵב, וּבָזֶה יִהְיֶה לְבָבוֹ פֹּנֶה אֶל צַד הַטּוֹב וּמַרְגִּיל עַצְמוֹ לַחְשֹׁב בְּכָל מִדּוֹת טוֹבוֹת שֶׁזָּכַרְנוּ. The second: He [should] accustom himself to internalize the love of people into his heart - and even the evildoers - as if they were his brothers, and even more than this; until he fixes the love of all people into his heart. And he [should] even love the evildoers in his heart and say, "Who will give that they all be righteous penitents, and all be great ones and desirable to the Omnipresent," like the statement of the trusted friend of all of Israel. He stated (Numbers 11:29), "and who will give that all of the people of the Lord be prophets, etc?" And with what (how) will he love [them]? When he mentions in his thought the good [qualities] that they have and covers their blemish, and he not gaze at their scabs but rather at the good traits that they have. And he [should] say in his heart, "If this disgusting poor man was a man of much money, how happy I would be with his friendship - as I am with the friendship of x. And behold, if they would dress this one with nice clothes like x, behold there is no difference between them. If so, why [should] he lack honor in my eyes? And behold, in the eyes of God, he is more important than I - as he is stricken and downtrodden with poverty and afflictions, and [so] cleaned of iniquity. And why would I hate one that the Holy One, blessed be He, loves?" And through this, his heart will turn to the side of the good and accustom himself to think about all the good traits that we mentioned.