בָּנִים

Prayer (said) with strength is a segula (-propitious) for children (48). Through striving to bring people close to Hashem, may He be blessed, and to true tzadikim, through this, one merits children (53).

The Sukkah is a segula (-propitious) for children (ibid.). When your mating is in holiness and you break your desiring soul, that is, the animalistic soul, and it seems to you as if a demon forced you, through this, you will have children who endure (-don’t die in infancy) (39). Also, your main mating must be on the night of Shabbos, so that you have living and enduring children (ibid.).

The Land of Israel is a segula (-propitious) for children (ibid.). And Likewise, when the child is ill, G-d forbid, the husband and wife should also recite the portion of “And on the beginnings of your months” (151).

Through an evil eye, one does not merit to leave a male son (54). Through lushon hura (-evil speech), one does not merit to leave a male son (ibid.). Through praise and thanksgiving to Hashem, may He be blessed, and through studying halachos, especially when one merits to innovate in them, through this, childbirth comes easily. And likewise, through supporters of the Torah who sustain talmeeday chachamim (-students of Torah scholars) with their money, through this, childbirth is easy (Part II, 2).

A segula (-propitious) for enduring offspring is that both husband and wife recite before mating the portion of “And on the beginnings of your months” [Numbers 28:11-15]. A segula (-propitious) for a woman who has difficulty giving birth is to recite “A Psalm of Thanksgiving” [Psalm 100] (ibid., 4). Also, a segula for a woman who has difficulty giving birth is to perform abundant kindness, that is, to increase in charity and acts of kindness (ibid., 3). One who has no children should accustom himself to rejoice in the joy of a mitzvah, and he should study Torah and perform all the commandments with joy, and the joy should be so great that he dances from joy.

יא. סְגֻלָּה לְמַקְשָׁה לֵילֵד, לוֹמַר מִזְמוֹר לְתוֹדָה (שָׁם ד'). A segula (-propitious) for a woman who has difficulty giving birth is to recite “A Psalm of Thanksgiving” [Psalm 100] (ibid., 4). [And] Through this, he will merit children (81). Through faith, one merits children.

ד. יֵשׁ בִּטָּחוֹן דְּסִטְרָא אַחֲרָא בְּחִינַת מִבְטַח בּוֹגֵד. וְעַל־יְדֵי הִתְקַשְּׁרוּת הַזִּוּוּגִים דִּקְדֻשָּׁה נִשְׁבָּר הַבִּטָּחוֹן הַזֶּה דְּסִטְרָא אַחֲרָא כְּחֶרֶס הַנִּשְׁבָּר. וְעַל זֶה מְרַמֵּז מַה שֶּׁשּׁוֹבְרִין כְּלִי חֶרֶס בִּשְׁעַת הִתְקַשְּׁרוּת הַשִּׁדּוּכִים. וּלְבָאֵר הַדָּבָר קְצָת כִּי עִקַּר מַעֲלוֹת הַבִּטָּחוֹן הוּא לִבְטֹחַ בַּה' וְלַעֲשׂוֹת טוֹב, כְּמוֹ שֶׁכָּתוּב בְּטַח בַּה' וַעֲשֵׂה טוֹב, דְּהַיְנוּ שֶׁלֹּא יִתְבַּלְבֵּל מִתּוֹרָתוֹ וַעֲבוֹדָתוֹ מֵחֲמַת דַּאֲגַת וְטִרְדַּת הַפַּרְנָסָה, רַק יַעֲסֹק בַּתּוֹרָה וַעֲבוֹדָה וְיִבְטַח בַּשֵּׁם יִתְבָּרַךְ, שֶׁיְּפַרְנְסוֹ כָּל יְמֵי חַיָּיו. וְאִם אֵינוֹ אוֹחֵז בְּבִטָּחוֹן כָּזֶה, שֶׁיְּסַלֵּק אֶת עַצְמוֹ מֵעִסְקֵי הָעוֹלָם הַזֶּה לְגַמְרֵי, וְרוֹצֶה לַעֲסֹק בְּדֶרֶךְ אֶרֶץ גַּם כֵּן בְּמַשָּׂא וּמַתָּן אוֹ בִּמְלָאכָה, עַל כָּל פָּנִים יִקְבַּע עִתִּים לַתּוֹרָה וְיִתְפַּלֵּל בִּזְמַנּוֹ וְכוּ' וְלֹא יִדְאַג וְלֹא יִתְבַּלְבֵּל מֵחֲמַת דַּאֲגַת הַפַּרְנָסָה, רַק יִבְטַח בַּה'. גַּם לְעִנְיַן צְדָקָה וּגְמִילוּת חֲסָדִים וּלְהוֹצִיא מָמוֹן עַל עִסְקֵי מִצְווֹת יִהְיֶה לוֹ בִּטָּחוֹן בַּה', שֶׁהַשֵּׁם יִתְבָּרַךְ יְמַלֵּא מַחְסוֹרוֹ וּבִגְלַל הַדָּבָר הַזֶּה יְבָרְכֵהוּ ה'. וַאֲפִלּוּ אִם יוֹדֵעַ בְּעַצְמוֹ שֶׁאֵין מַעֲשָׂיו עוֹלִים יָפֶה כָּרָאוּי, אַל יִפֹּל מֵהַבִּטָּחוֹן מֵחֲמַת זֶה לוֹמַר מִי אָנֹכִי לִבְטֹחַ וּלְהִשָּׁעֵן בַּה' מֵאַחַר שֶׁהֲרֵעוֹתִי אֶת מַעֲשַׂי כָּל כָּךְ, רַק יִבְטַח בְּחַסְדֵּי ה', אֲשֶׁר לֹא תָמְנוּ וּבְרַחֲמָיו שֶׁאֵינָם כָּלִים שֶׁיְּרַחֵם עָלָיו גַּם כֵּן וְיָזוּן וִיפַרְנֵס אוֹתוֹ כִּי טוֹב ה' לַכֹּל, וְאַל יַטְרִיד עַצְמוֹ בְּדַאֲגַת וְטִרְדַּת הַפַּרְנָסָה מֵחֲמַת קַטְנוּתוֹ בְּעֵינֵי עַצְמוֹ, רַק יִתְחַזֵּק בְּבִטָּחוֹן אֵיךְ שֶׁהוּא מֵחֲמַת שֶׁכַּוָּנָתוֹ לַשָּׁמַיִם. וְכָל זֶה וְכַיּוֹצֵא בּוֹ הוּא בִּטָּחוֹן דִּקְדֻשָּׁה. אֲבָל לַעֲשׂוֹת אֵיזֶה עַוְלָה חַס וְשָׁלוֹם, מִכָּל שֶׁכֵּן אֵיזֶה גְּזֵלָה וְרַמָּאוּת אוֹ לַעֲסֹק בְּזִיּוּפִים וּשְׁקָרִים וְלִסְחֹר בִּסְחוֹרוֹת מִחוּץ לַמְּדִינָה שֶׁאָסְרָה הַמַּלְכוּת, וְלִבְטֹחַ בַּשֵּׁם יִתְבָּרַךְ, שֶׁיַּצִּילוֹ וְיַעֲזֹר לוֹ לִגְמֹר הָעֵסֶק וְלֹא יִתְוַדַּע הַדָּבָר, זֶהוּ בִּטָּחוֹן דְּסִטְרָא אַחֲרָא בְּחִינַת מִבְטַח בּוֹגֵד בְּחִינַת וַתִּבְטְחוּ בְּעוֹשֵׁק וּבְנָלוֹז. וּבִטָּחוֹן כָּזֶה הוּא כְּחֶרֶס הַנִּשְׁבָּר שֶׁאֵין בּוֹ תַּקָּנָה. וַאֲפִלּוּ מִי שֶׁעוֹסֵק בְּמַשָּׂא וּמַתָּן בִּגְדוֹלוֹת מִמֶּנּוּ הַרְבֵּה, וּמַרְבֶּה לִלְווֹת מִכַּמָּה אֲנָשִׁים, וּבוֹטֵחַ שֶׁהַשֵּׁם יִתְבָּרַךְ יַעְזְרוֹ לִגְמֹר הַמַּשָּׂא וּמַתָּן, גַּם זֶה הוּא בְּחִינַת בִּטָּחוֹן דְּסִטְרָא אַחְרָא. אַדְּרַבָּא, צָרִיךְ שֶׁיִּהְיֶה לוֹ בִּטָּחוֹן חָזָק שֶׁאֲפִלּוּ אִם לֹא יִנְהַג מַשָּׂא וּמַתָּן גָּדוֹל כָּל כָּךְ, אַף עַל פִּי כֵן יְפַרְנְסוֹ הַשֵּׁם יִתְבָּרַךְ כָּרָאוּי. וְהַמַּשְׂכִּיל יָבִין דְּבָרִים הַרְבֵּה מִתּוֹךְ דְּבָרֵינוּ אֵיךְ לִבְרֹחַ מִבִּטָּחוֹן דְּסִטְרָא אַחֲרָא שֶׁהוּא כְּנֶגֶד הַתּוֹרָה, וּלְהִתְחַזֵּק בְּבִטָּחוֹן דִּקְדֻשָּׁה אַף אִם הוּא כְּמוֹ שֶׁהוּא וְכַנִּזְכָּר לְעֵיל (ס',ח'). There is a trust of the Other Side, the aspect of the “a deceitful guarantor (-object that is trusted, trust in a traitor)” [Proverbs 25:19]. And through the binding of holy marriages, this trust of the Other Side is broken like shattered pottery. [And] This is alluded to by the custom of breaking a clay vessel at the time of betrothal. [And] To explain this briefly: because the main virtues of trust is to trust in the Lord and do good, as it is written, “Trust in the Lord and do good” [Psalms 37:3]. That is, one should not be confused from (proper engagement in) his Torah and devotion due to the worry and burden of (making a) livelihood, but rather engage in Torah and devotion and trust in Hashem, may He be blessed, that He will provided for him all the days of his life. [And] If one is not holding by such (a high level of) trust, to completely remove himself from the affairs of this world, and wishes to engage in worldly matters as well, in commerce or labor, in any case, he should set times for Torah, and pray at the appointed time, etc., and not worry nor be confused due to the concern for livelihood, just trust in the Lord. Also, regarding charity, acts of kindness, and spending money on matters of mitzvos, he should have trust in the Lord that Hashem, may He be blessed, will fill his lack, and because of this matter, Hashem will bless him (Deuteronomy 15:10). Even if he knows of himself that his deeds are not as proper/nice as they should be, he should not fall from trust because of this, saying, “Who am I to trust and rely on the Lord, since I have so acted so badly?” Rather, he should trust in the kindnesses of the Lord, which do not cease, and in His mercies, which are not exhausted [Lamentations 3:22], that He will have mercy on him as well, and give him food and provide for him, for Hashem is good to all [Psalms 145:9]. And he should not burden himself with worry and preoccupying burden of (making a) livelihood due to his own perceived smallness, just strengthen himself in trust, whatever his state, because his intention is for Heaven. [And] All this and the like of this, is trust of holiness. But to commit some injustice, G-d forbid, especially theft, and deceit, or to engage in forgeries, and lies, or trade in goods outside the country which the government prohibited, and to trust in Hashem, may He be blessed, that He will save him and help him complete the deal without it being discovered—this is trust of the Other Side, the aspect of the “deceitful guarantor (-trust in the treacherous – rendering it as – treacherous trust),” the aspect of “You trusted in oppression and perversity” [Isaiah 30:12]. [And] Such trust is like shattered pottery which can not be fixed. [And] Even one who engages in commerce far beyond his means, and abounds in borrowing from many people, and trusts that Hashem, may He be blessed, will help him complete the commerce—this too is the aspect of trust of the Other Side. On the contrary, he should have strong trust that even if he does not conduct such large commerce, nevertheless, Hashem, may He be blessed, will sustain him appropriately. [And] The wise will understand many things from our words, how to flee from the trust of the Other Side, which is against the Torah, and to strengthen in trust of holiness, even if he is as he is, as mentioned above (60, 8). ג. מִי שֶׁיֵּשׁ בּוֹ עַזּוּת דְּסִטְרָא אַחֲרָא וְאֵינוֹ מִתְבַּיֵּשׁ מִצַּדִּיקֵי אֱמֶת וִירֵאִים וּכְשֵׁרִים, בְּיָדוּעַ שֶׁלֹּא עָמְדוּ רַגְלֵי אֲבוֹתָיו עַל הַר סִינַי וּפוֹגֵם בִּקְדֻשַּׁת הַתְּפִלִּין שֶׁהֵם בְּחִינַת עֵץ הַחַיִּים וּמְדַבֵּק אֶת עַצְמוֹ בְּאִילָנָא דְּמוֹתָא, וּמְגָרְשִׁין אוֹתוֹ מֵהַגַּן עֵדֶן וְיוֹרֵד לַגֵּיהִנֹּם. וּכְשֶׁעוֹשֶׂה תְּשׁוּבָה וּמִתְבַּיֵּשׁ עַל עֲווֹנוֹתָיו, עַל־יְדֵי זֶה מוֹחֲלִין לוֹ מִיָּד, וּמַחֲזִיר לְעַצְמוֹ הַדַּעַת וְהַמֹּחִין וּמְגָרֵשׁ הָרוּחַ שְׁטוּת מִקִּרְבּוֹ וְזוֹכֶה לִבְחִינַת אוֹר הַתְּפִלִּין שֶׁהֵם בְּחִינַת קֵרוּן אוֹר הַפָּנִים בְּחִינַת עֵץ הַחַיִּים וְכוּ' כַּנַּ"ל (שָׁם ה,ו). One who has the brazenness of the Other Side and is not ashamed from (-before) true tzadikim, and G-d-fearing, and kosher (-worthy) people, it is known that his ancestors’ feet did not stand at Mount Sinai. And he defects the holiness of the tefillin, which are the aspect of the Tree of Life, and attaches himself to the Tree of Death. [And] He is expelled from the Garden of Eden and descends to Gehinnom (-hell). [And] When he does teshuva (-repentance) and is ashamed of his iniquities, through this, his sins are forgiven immediately, and he restores to himself the daas (intellect, realization of knowledge) and moachin (-minds – intellect/consciousness), and expels the spirit of folly from within him, and merits the aspect of the light of the tefillin, which are the aspect of the beamming light of the face, the aspect of the Tree of Life, etc., as mentioned above (ibid., 5, 6).

א. בִּטְחוֹנֵי הַדּוֹר הֵם בְּחִינַת כְּלֵי הַהוֹלָדָה. כִּי כָּל הַהוֹלָדוֹת וְכָל הַהַשְׁפָּעוֹת נִמְשָׁכִין עַל־יְדֵי בִּטָּחוֹן. וְזֶה זוֹכִין עַל־יְדֵי שֶׁשּׁוֹמְעִין סִפּוּרֵי מַעֲשִׂיּוֹת מִצַּדִּיקִים אֲמִתִּיִּים שֶׁיֵּשׁ לָהֶם כֹּחַ לְעוֹרֵר מֵהַשֵּׁנָה עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁלָּהֶם, שֶׁעַל־יְדֵי זֶה יוֹצֵא הַדִּבּוּר בְּכֹחַ גָּדוֹל. שֶׁאוֹתָן שֶׁהָיוּ בִּבְחִינַת שֵׁנָה שֶׁהָיוּ כְּאִלְּמִים מַמָּשׁ וְלֹא הָיוּ יְכוֹלִים לְדַבֵּר כְּלָל שׁוּם דִּבּוּר שֶׁבִּקְּדֻשָּׁה, נִתְעוֹרְרִין עַכְשָׁו מִשְּׁנָתָם וּמַתְחִילִים לְדַבֵּר בְּכֹחַ גָּדוֹל, וְעַל־יְדֵי הַדִּבּוּר נִתְחַזֵּק הַבִּטָּחוֹן וְעַל־יְדֵי זֶה נִפְקָדִין הָעֲקָרוֹת וְזוֹכִין לְיִרְאָה. [עַיֵּן יִרְאָה] (ס, ו' ח'). Those of the generation who trust (in HY), they are the aspect of the vessels of birth. For all births and all the bounties are drawn through trust. And this is merited through the storytelling of true Tzadikim who have the power to awaken from sleep through their storytelling, through which speech comes forth with great force. [That] Those who were in the aspect of sleep, who were like actually mute and were unable to speak at all any holy speech, are now aroused from their sleep and begin to speak with great strength. And through the speech, trust is strengthened, and through this, barren women are remembered [i.e., granted children], and one merits fear [of Heaven]. [See Yirah] (60, 6, 8). יג. מִי שֶׁאֵין לוֹ בָּנִים, יַרְגִּיל אֶת עַצְמוֹ לִשְׂמֹחַ בְּשִׂמְחָה שֶׁל מִצְוָה וְיִלְמַד תּוֹרָה וְיַעֲשֶׂה כָּל הַמִּצְווֹת בְּשִׂמְחָה, וְהַשִּׂמְחָה תִּהְיֶה גְּדוֹלָה כָּל כָּךְ עַד שֶׁיְּרַקֵּד מֵחֲמַת שִׂמְחָה, עַל יְדֵי זֶה יִזְכֶּה לְבָנִים (פא). One who has no children should accustom himself to rejoice in the joy of a mitzvah, and he should study Torah and perform all the commandments with joy, and the joy should be so great that he dances from joy. [And] Through this, he will merit children (81). “Faith” (emunah) in gematria equals “children” (banim) (=102) (Sichos HaRan, 34). It is more propitious for children to endure with him (-not to die early) to be distant from them, that is, not to be overly attached to them or to play with them all the time.

ג. יֵשׁ כַּמָּה מַעֲלוֹת וּמַדְרֵגוֹת בְּבִטָּחוֹן עַד אֵין סוֹף. וְכָל שֶׁהַשֵּׂכֶל גָּדוֹל בְּיוֹתֵר יֵשׁ לוֹ בִּטָּחוֹן יוֹתֵר וּכְפִי הַבִּטָּחוֹן כֵּן זוֹכֶה לְהַרְבּוֹת בִּצְדָקָה, וְעַל־יְדֵי זֶה זוֹכֶה לְהַשְׁלִים וּלְתַקֵּן הַדִּבּוּר שֶׁהוּא גֶּדֶר הָאָדָם (רכה). There are many virtuous degrees and levels in trust, without end. And the more one’s intellect is greater, he has more trust, and according to the trust, so too he merits to abound in charity. And through this, one merits to complete and rectify speech, which is the defining trait of a human (225). טו. מְסֻגָּל יוֹתֵר לְבָנִים שֶׁיִּתְקַיְּמוּ אֶצְלוֹ לִהְיוֹת רָחוֹק מֵהֶם, דְּהַיְנוּ לִבְלִי לִהְיוֹת דָּבוּק בָּהֶם הַרְבֵּה וּלְשַׁעְשֵׁעַ אִתָּם בְּכָל פַּעַם. רַק לִבְלִי לְהִסְתַּכֵּל עֲלֵיהֶם, רַק מַה שֶּׁצְּרִיכִים לְחַנְּכָם בַּעֲבוֹדַת ה' כְּשֶׁמַּתְחִילִין לְהִתְגַּדֵּל, אֲבָל לֹא לְהִשְׁתַּעְשֵׁעַ בָּהֶם הַרְבֵּה (שָׁם נט). It is more propitious for children to endure with him (-not to die early) to be distant from them, that is, not to be overly attached to them or to play with them all the time. Rather, he should not look upon them, except for what is necessary to educate them in the service of the Lord when they begin to grow, but not to play/delight with them a lot (ibid., 59). ד. הַבְּגָדִים יִהְיוּ שְׁלֵמִים תָּמִיד וְלֹא קְרוּעִים, כִּי כְּשֶׁהַבְּגָדִים קְרוּעִים חַס וְשָׁלוֹם, הוּא קִלְקוּל הַשְּׁמִירָה, כִּי הַבְּגָדִים הֵם בְּסוֹד הַחַשְׁמַ"ל שֶׁהִיא שְׁמִירָה (קכז). Clothing should always be whole and not torn, for when clothing is torn, G-d forbid, it is a breakage of protection, because clothing is in the secret of the chashmal [Ezekiel 1:4, modern Hebrew borrowed this word to use it for electricity, but the verse is obviously referring to a spiritual force which is frequently discussed in Kabbala], which is protection (127).

א. צָרִיךְ הָאָדָם לְהִתְבַּיֵּשׁ מְאֹד לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁלֹּא לַעֲשׂוֹת נֶגֶד רְצוֹנוֹ חַס וְשָׁלוֹם, מִכָּל שֶׁכֵּן שֶׁלֹּא לַעֲשׂוֹת אֵיזֶה חֵטְא וְעָווֹן חַס וְשָׁלוֹם, וְהַבּוּשָׁה הִיא מַעֲלָה גְּדוֹלָה מְאֹד כִּי עִקַּר הַיִּרְאָה הִיא הַבּוּשָׁה. וְאִם לֹא יַמְשִׁיךְ עָלָיו בּוּשָׁה דִּקְדֻשָּׁה בָּעוֹלָם הַזֶּה כַּנִּזְכָּר לְעֵיל יִתְבַּיֵּשׁ בָּעוֹלָם הַבָּא, שֶׁזֶּה קָשֶׁה מִכָּל הָעֳנָשִׁים, כִּי צַעַר הַבּוּשָׁה לֶעָתִיד לָבוֹא קָשֶׁה מְאֹד מְאֹד וְהוּא קָשֶׁה יוֹתֵר אֲפִלּוּ מִגֵּיהִנֹּם הַמָּר. וַאֲפִלּוּ כָּל צַדִּיק יִתְבַּיֵּשׁ בִּפְנֵי חֲבֵרוֹ הַגָּדוֹל מִמֶּנּוּ בְּמַעֲלָה. וְאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה, עַל זֶה: אוֹי לְאוֹתָהּ בּוּשָׁה אוֹי לְאוֹתָהּ כְּלִמָּה, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן אֵיךְ יִתְבַּיְּשׁוּ הַחוֹטְאִים חַס וְשָׁלוֹם, שֶׁאִי אֶפְשָׁר לְשַׁעֵר בָּעוֹלָם הַזֶּה גֹּדֶל הַצַּעַר וְהַמְּרִירוּת שֶׁל הַבּוּשָׁה הַזֹּאת בָּעוֹלָם הַבָּא רַחֲמָנָא לִצְלָן. וּכְשֶׁזּוֹכֶה לְבוּשָׁה דִּקְדֻשָּׁה לְבַל יֶחֱטָא כַּנַּ"ל, עַל־יְדֵי זֶה זוֹכֶה לִתְפִלָּה וּלְשִׂמְחָה וּלְעַזּוּת דִּקְדֻשָּׁה וּלְהִתְקָרֵב וּלְהִכָּלֵל בְּצַדִּיקֵי אֱמֶת וּלְקַבֵּל מֵהֶם אֱמוּנָה בְּתַכְלִית הַשְּׁלֵמוּת (כב). A person needs to be very embarrassed before Hashem, may He be blessed, not to act against His will, G-d forbid, and all the more so not to commit any sin or iniquity, G-d forbid. [And] Shame is a very great virtue, for the main fear [of Heaven] is shame. [And] If one does not draw upon himself holy shame in this world, as mentioned above, he will be ashamed in the World to Come, which is harsher than all punishments, for the pain of shame in the future is very, very harsh, and it is even harsher than the bitter Gehinnom (-hell). [And] Even every tzadik will be ashamed before his fellow who is greater than him in stature. [And] Our Rabbis, of blessed memory, said about this: “Woe to that shame, woe to that disgrace” [Mishnah Avos 3:11], and all the more so, and all the more so, how the sinners will be ashamed, Heaven have mercy, for it is impossible to fathom in this world the magnitude of the pain and bitterness of this shame in the World to Come, may the Merciful One save us. [And] When one merits holy shame not to sin, as mentioned above, through this, he merits to prayer, and joy, and holy brazenness, and to draw close and be included in true tzadikim, and to receive from them faith in the ultimate perfection (22). Rather, he should not look upon them, except for what is necessary to educate them in the service of the Lord when they begin to grow, but not to play/delight with them a lot (ibid., 59). א. עַל־יְדֵי גֹּדֶל הָעֲנָוָה שֶׁל צַדִּיקֵי אֱמֶת עַד שֶׁהוּא בִּבְחִינַת אַיִן, עַל־יְדֵי זֶה הוּא יָכוֹל לְכַפֵּר עֲווֹנוֹת (ד ז'). Through the great humility of true tzadikim, to the point that he is in the aspect of nothingness, through this, he can atone for iniquities (4, 7). ד. עַל־יְדֵי עֲנָוָה זוֹכִין לִתְשׁוּבָה. כִּי עִקַּר הַתְּשׁוּבָה הוּא עַל־יְדֵי שֶׁמַּרְגִּישׁ שִׁפְלוּתוֹ וְקַטְנוּתוֹ וּפְגָמָיו הַמְּרֻבִּים, וּמֵבִין שֶׁבְּוַדַּאי רָאוּי לוֹ לִסְבֹּל בִּזְיוֹנוֹת וּשְׁפִיכוּת דָּמִים בִּשְׁבִיל לְהִתְקָרֵב אֶל הָאֱמֶת, וְזֶה עִקַּר הַתְּשׁוּבָה (ו, ב'). Through humility, one merits repentance. For the main repentance is through feeling his lowliness, and smallness, and numerous flaws, and understanding that he is certainly worthy to endure disgrace and bloodshed (-when the blood rushes from and to one’s face when being shamed) in order to draw close to the truth. [And] This is the main repentance (6, 2). ח. עַל־יְדֵי בִּטּוּל הַגַּאֲוָה, הַחָכְמָה עַל תִּקּוּנָהּ, וְזוֹכִין לְחַיִּים וַאֲרִיכוּת יָמִים, וְנִמְתָּקִין הַדִּינִים, וְזוֹכִין לֶאֱמוּנָה וּלְשִׂמְחָה גְּדוֹלָה וּלְהַשָּׂגַת הַתּוֹרָה בְּנִגְלֶה וְנִסְתָּר וְלִבְחִינַת רוּחַ הַקֹּדֶשׁ (שָׁם ח' ט'). Through nullifying pride, wisdom is at its ideal state, and one merits life and longevity, and judgments are sweetened, and one merits faith, and great joy, and attainment/conception of the revealed and esoteric Torah, and the aspect of ruach hakodesh (-Divine inspiration) (ibid., 8, 9). Through joy, one is saved from the death of children, G-d forbid (ibid., 65). יד. כְּפִי שֶׁמְּשַׁבֵּר גַּאֲוָתוֹ כֵּן הוּא זוֹכֶה לְתוֹרָה, וְעַל־יְדֵי זֶה זוֹכֶה לְקָרֵב רְחוֹקִים לַשֵּׁם יִתְבָּרַךְ, שֶׁעַל־יְדֵי זֶה נִתְגַּדֵּל וְנִתְעַלֶּה כְּבוֹדוֹ יִתְבָּרַךְ, וּמַעֲלֶה הַכָּבוֹד לְשָׁרְשׁוֹ וְזוֹכֶה לְיִרְאָה, וְעַל־יְדֵי זֶה זוֹכֶה לִשְׁלוֹם בַּיִת, שָׁלוֹם בַּעֲצָמָיו, וְעַל־יְדֵי זֶה זוֹכֶה לִתְפִלָּה וְעַל־יְדֵי זֶה זוֹכֶה לַשָּׁלוֹם הַכְּלָלִי, שָׁלוֹם בְּכָל הָעוֹלָמוֹת (שָׁם). According to the degree to which one breaks his pride, so too does he merit Torah, and through this, he merits to bring near those who are far away to Hashem, may He be blessed, which through this, His honor, may He be blessed, is magnified and exalted, and one elevates the honor to its root, and merits fear [of Heaven], and through this, merits peace in the home, peace in his bones, and through this, merits prayer, and through this, merits universal peace, peace in all the worlds (ibid.). כה. כְּשֶׁיֵּשׁ לָאָדָם גַּדְלוּת, סִימָן שֶׁיָּבוֹא לוֹ צָרָה רַחֲמָנָא לִצְלָן. וְכֵן לְהֵפֶךְ, כְּשֶׁהוּא עָנָו וְשָׁפָל, יָבוֹא לְכָבוֹד גָּדוֹל (קסח). When a person has greatness, it is a sign that trouble will come to him, may the Merciful One save us. Conversely, when he is humble and lowly, he will come to great honor (168).