בושה

One who humiliates his friend becomes mute and forgets . 157. RAK: Zohar Part III, 33b. Tikkunei Zohar 69.

It is permitted to embarrass the rabbis who lease the rabbinate for the sake of conceit, and it is appropriate to disgrace them, and to make light of their honor, and one should not stand for them, and they should not be called "Rabbi", and the prayer shawl on them is like a mule's saddle. It is better to annul one's Torah study than to humiliate a Jew.

Also, shame comes when you rejoice in the pain of your friend. Envision the letters of "Belief" (in Hebrew, Emunah, spelled אמונה) and through this there will not come upon you any shame.

One who humiliates a Torah scholar, or one's friend in front of a Torah scholar, is an 'apikohrus' [apostate]. He is also called one who is brazen faced against the Torah. Someone who needs to give over a collateral to procure a loan, it is certain that these items which were pledged were contemptible in his eyes in another life.

The garment of a righteous man atones for the spilling of blood. When people insult you, fast and weep. When some shame comes upon a person, he should expect a salvation. One who wants to be shamed (t.n. or feel ashamed) should envision the image of his mother.

When shame comes to you, it is only that you should repent for the sins that you commit carelessly. When a person cusses and embarrasses you, and he is not your enemy, carry and bear the shame, for it is certainly from Heaven that he should berate you.

Through giving charity for the sake of Heaven, you will come to the trait of abashment. When shame comes upon a person, it is certain that he does not have the quality of trust (in G-d). And by this shame, you will be hidden and concealed from the satan, who hates you and is always  overbearing  upon you,  and  accusing  you.  Through this shame that you bear from one who is not your enemy, through this the enemy, the satan, will not be overbearing on you.

One who digs a pit, in the end he will be shamed (to whatever degree), and sometimes the matter causes him to become the subject of gossip among people. from the entrance of your house). When you are being humiliated, give charity.

Through having trust (in G-d), shame will not come upon him. One who steals from the poor, shame comes upon him. Through charity, you will merit to the quality of abashment. Humiliation of a king: The Holy One Blessed be He punishes even a nation that humiliates a different king of a foreign nation. A sinner will be humiliated in the World to Come before his teachers (/rabbis. alternate text: forefathers). One who humiliates a Torah scholar will have no healing for his wounds. It is proper that when hearing from a friend a falsehood not to jump and embarrass him, rather hint to him with a motion, so that he will recognize that it is not so.

Through adulation, you will become an object of derision amongst the (gentile) nations, and the (gentile) nations will curse you and be enraged at you. When someone humiliates you or laughs at you, it is certain that you humiliated his forefathers. It is better (lit. easier or more comfortable) for a man to throw himself into a fiery furnace so as not to humiliate his fellowman in public.

When everyone is humiliating you and causing you pain, be silent and do not leave your house (lit. What they throw wheels [oyfin — wheat and the like] — hint... (missing in original) — and what they throw upon the groom wheels alludes to (Ezekiel 1:20): "Wherever the spirit would go, there the wheels would go." And the groom is in the aspect of the spirit (169).

What each person gives money called "Shabbes" for the sake of the dancers — this is on account of (Psalms 68:13): "Kings of armies flee, flee" (170) — that is, they are dancing. "And the one who dwells in the house divides the spoil" (171) — they give "Shabbes" money for the sake of the dancers. It is a Mitzvah to publicize evildoers. One who is abashed will not readily sin. One who does not have the quality of abashment, it is certain that his forefathers did not stand on Mount Sinai. And what they call this money "Shabbes" — for the initial letters of "u'nvas" — "ba'yis t'chalek sha'lal" are the letters of Shabbas (174).

The wedding is in the aspect of Sinai, as is stated (172): "On the day of his wedding" — this is the standing at Mount Sinai (Taanis 26b). And Sinai has the same numerical value as Sulam [ladder]. And it is written: "And behold the angels of G-d ascending and descending upon it" (173) — this alludes to the dancing, for during dancing one rises and falls, for it is the way of dancing that one raises one's body and lowers one's body. When your friend humiliates you, agree with his words. One who embarrasses (lit. whitens – because when a person is embarrassed the blood rushes out of his face) his fellowman in public, it is as if he spilled blood, and he descends to Hell and will not rise. What the groom gives the Torah discourse — as our Sages o.b.m. said: "On the day of his wedding — this is the standing at Mount Sinai" — to hint that the wedding is the standing at Mount Sinai, therefore he delivers a discourse. And what they give him money called a "derashah geshank" [discourse gift] — to hint: "You have ascended on high, You have taken captivity captive" (Psalms 68:19) — because of this you took gifts. And this is the derashah geshank given to the groom.

What the groom delivers the discourse — the discourse is effective for matches, as is written (Bereishis 28:11): "And he lay down in that place" — "there are twenty-two" letters (175) — the discourse which is in twenty-two letters is for the match. It is better (lit. easier or more comfortable) for a man to have relations with a woman who might be married than to humiliate his fellowman. The prancing [pristakeis — jumping and leaping] that they do during dancing — this is in the aspect of (Bereishis 46:4): "I will descend with you to Egypt and I will also bring you up." For the exile in Egypt was in order to clarify the sparks of Adam HaRishon's nocturnal emission (176), and the wedding is the rectification and union of the Bris (177) which is the aspect of "I will also bring you up, indeed bring up."

Do not embarrass one of the nation who is committed as you are to the Torah and Commandments. What they interrupt the discourse — this is in the aspect of the breaking of the Tablets.

However, it is permitted to humiliate a sinner, and to verbally abuse him. All the gates (t.n. of prayer) are closed, save the gate of one verbally abused. The groomsman dresses the groom in the kitl [white robe]. This is a hint of (Bereishis 46:4): "And Yosef shall place his hand upon your eyes" (178) — for Yosef is the groomsman and the kitl is the garment of the dead (179).

What they flip themselves — this is in the aspect of (Shemos 19:3): "And Moshe ascended" — (Shemos 19:20): "And Hashem descended upon Mount Sinai." That the lower ones ascended above and the upper ones descended below.

What they cover the bride with a veil [dek tuch], for the bride alludes to Rachel — "a beautiful young maiden who has no eyes" (Zohar Shemos 95a). Also a hint to the aspect of (Proverbs 25:2): "The glory of G-d is to conceal a matter" (168). 165. RAK: This discourse was said to Rabbi Yudel and Rabbi Shmuel Ayzik on Shemini Atzeres 5563. All things are punished by a messenger, except for verbal abuse, and the Curtain is not locked before it .