**Ramban's Letter to his son**
Abbreviations used in this translation:
SR - Rabbi Yechezkel Sarna (1890–1969) (from hebrewbooks.org/41769)
ER - Rabbi Avraham Erlinger (from hebrewbooks.org/52042) (with author's permission)
SP - Rabbi Yosef Spinner (from hebrewbooks.org/51471) (with author's permission)
CS - Rabbi Moshe Chaim Shalenger (with author's permission)
MB - Mesilas Yesharim im Biruim (with author's permission)
NE - Netiv Eliezer by Rabbi Eliezer Lopian (with author's permission)
NH - Nefesh HaMesilah (with author's permission)
OG - Oros Genuzim by Rabbi Dovid Tzvi Hoffman (with author's permission) download
SO - Shaarei Orah, Vaadim by Rabbi Avigdor Miller (excerpts with book author's permission)
LS - Leket Sichot Mussar by Rabbi Yitzchak Isaac Sher (1875–1952) (Vol.2, Kuntras Mesilat Yesharim, with permission of Slabodka Rosh Yeshiva (R.Shmuel Zacks), Bnei Brak. download hebrew original)
- Min - (level 1) for basic commentaries as relating to the plain meaning (Pshat).
- Med - (level 2) elaborates more into the theme.
- Max - (level 3) deeper in, including mystical excerpts from the Orot Genuzim commentary (Sod).
- Max+ - (level 4) more commentaries for those familiar with the text.
Suggestion: Read once without commentaries (or min). Then a second time with.
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*** RAMBAN'S LETTER TO HIS SON ***אגרת הרמב''ן לבנו
SR - this letter is about Humility from beginning to end. It seems the Ramban sensed his son had acquired all the preceding traits in the ladder of Rabbi Pinchas ben Yair and was standing on the level of perfection in the trait of Humility. Even though, it is not appropriate for every person to conduct himself in the way of this letter, nevertheless, every person is under duty to have at least a hand in all the good traits...
"Hear my son, the instruction (mussar) of your father and do not forsake the teaching (Torah) of your mother" (Mishlei 1:8).
Habituate yourself always to speak all your words calmly to all people and at all times. Through this, you will be saved from anger. For it is an evil trait, causing people to sin, as our teachers said: "whoever gets angry, all sorts of Gehinom rule over him, as written: 'remove anger from your heart so that you remove evil from your flesh'" (Nedarim 22a). "Evil" refers to Gehinom as written: "[the L-ord made everything for His praise] even the wicked man for the day of evil" (Mishlei 16:4).
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"שְׁמַע בְּנִי מוּסַר אָבִיךָ, וְאַל תִּטֹּשׁ תּוֹרַת אִמֶּךָ" (משלי א ח).
תִּתְנַהֵג תָּמִיד לְדַבֵּר כָּל דְּבָרֶיךָ בְּנַחַת, לְכָל אָדָם וּבְכָל עֵת, וּבַזֶּה תִּנָּצֵל מִן הַכַּעַס, שֶׁהִיא מִדָּה רָעָה לְהַחְטִיא בְּנֵי אָדָם. וְכֵן אָמְרוּ רַבּוֹתֵינוּ ז"ל (נדרים כב ע"א): כָּל הַכּוֹעֵס - כָּל מִינֵי גֵיהִנּוֹם שׁוֹלְטִים בּוֹ, שֶׁנֶּאֱמַר (קהלת יא י): "וְהָסֵר כַּעַס מִלִּבֶּךָ, וְהַעֲבֵר רָעָה מִבְּשָׂרֶךָ". וְאֵין "רָעָה" אֶלָּא גֵיהִנּוֹם, שֶׁנֶּאֱמַר (משלי טז ד): "וְגַם רָשָׁע לְיוֹם רָעָה".
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SR - "whoever gets angry" - Rabeinu did not bring the teaching "whoever gets angry, it is as if he denies G-d" or "as if he serves idolatry", because this teaching refers to the highest level of anger as explained in the Mesilat Yesharim (ch.11). While Rabeinu is also referring to the lowest level of the levels explained there. Thus he writes: "through this you will be saved from anger", i.e. saved completely, so that you will not be afflicted with even a trace of anger. And as he continues "when you will be saved from anger, the trait of humility will enter in your heart". Thus, he refers to distancing from anger to the extent that he reaches the trait of Humility which is the opposite of anger. According to this, we learn from the teaching of our sages: "whoever gets angry, all sorts of Gehinom..", refers to all types of anger, even the tiniest, since Rabeinu is referring to this sort of anger here.
Sefer Hazikaron Beis Kelm V.1 pg.423 - The Ramban zt''l wrote us a very remarkable advice to be saved from anger:
"Habituate yourself always to speak all your words calmly to all people and at all times. Through this, you will be saved from anger."
(As anyone who learns the sayings of the Torah Sages knows, every word is carefully chosen and there are no extra words. Here's an explanation of the Ramban's sentence)
- "all of your words", (the extra word "all") includes even harsh words of rebuke, grudges (tar'umos), or the like, since there's a great tendency to say them in a heated or wrathful way. (i.e. you might think, the expression "your words" means normal, everyday words. Not including harsh words of rebuke etc. The extra word "all" comes to include even these kinds of words.)
- "to all people", (the extra word "all") includes even a rough, savage, annoying person, which (you might think is not in the category of "people" and) has lost his human value.
And ("all" also includes) even someone who mocks or disgraces you or your family.
- "at all times", (the word "all") includes even at times when you are feeling tired and impatient, or G-d forbid, in a terrible, bad spirited mood, where talking to others is a great burden on you.
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Nevertheless (all of the three expressions are written together, in one sentence to teach you that), even if it happened that all three of these tests occurred to you simultaneously: 1) harsh words of rebuke to 2) a rough, savage person, 3) while you are in a terrible, bad spirited mood. Even then, you should strengthen yourself in the mida (character trait) of savlanus (tolerance) and to speak only calmly! And all the more so, if you find yourself in a situation with only one or two of the 3 tests.
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"Habituate yourself always" (the extra word "always" includes) each and every time a test like this comes before you, stand up to it, and it's not enough to succeed only sometimes.
"And in this way, you will be saved from anger", (means) The internal anger in you will quiet and you will no longer have the urge to get angry.
From here we can see the greatness of the Rishonim (early Sages) which condensed many major points in just a few words: "all of your words", "to every person", "at all times", etc. And this also teaches us the way how to approach learning their holy words.
Once you will be saved from anger, the trait of Humility will enter your heart. [This trait] is the best of all the good traits, as written "the heel of humility is the fear of G-d" (Mishlei 22:4).
Through humility, the trait of fear [of G-d] will [also] enter your heart. For you will put to heart always where you came from and where you are going; that you are like a maggot and a worm during your life, and also after death, and before Whom you are destined to give a judgment and accounting - before the supreme King, as written: "behold the heaven and the heaven of heavens cannot contain You" (Divrei HaYamim II 6), and "[can a man hide in secret places that I should not see him? says the Lord]; Do I not fill the heavens and the earth?" (Yirmiya 23:24).
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וְכַאֲשֶׁר תִּנָּצֵל מִן הַכַּעַס, תַּעֲלֶה עַל לִבְּךָ מִדַּת הָעֲנָוָה, שֶׁהִיא מִדָּה טוֹבָה מִכָּל מִדּוֹת טוֹבוֹת, שֶׁנֶּאֱמַר (משלי כב ד): "עֵקֶב עֲנָוָה, יִרְאַת ה'".
וּבַעֲבוּר הָעֲנָוָה, תַּעֲלֶה עַל לִבְּךָ מִדַּת הַיִּרְאָה, כִּי תִתֵּן אֶל לִבְּךָ תָּמִיד: מֵאַיִן בָּאתָ, וּלְאַן אַתָּה הוֹלֵךְ; וְשֶׁאַתָּה רִמָּה וְתוֹלֵעָה בְּחַיֶּיךָ, וְאַף כִּי בְּמוֹתָךְ; וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ הַכָּבוֹד, שֶׁנֶּאֱמַר (דה"ב ו יח): "הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָׁמַיִם לֹא יְכַלְכְּלוּךָ", אַף כִּי לִבּוֹת בְּנֵי אָדָם (ע"פ משלי טו יא). וְנֶאֱמַר (ירמיהו כג כד): "הֲלֹא אֵת הַשָׁמַיִם וְאֵת הָאָרֶץ אֲנִי מָלֵא, נְאֻם ה'".
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SR - "where you came from and where you are going.. and before Whom" - it seems that since Akavia ben Mehalel commanded us in these three reflections (see Pirkei Avot ch.3). If so, every Jew is commanded in this. Why then did Rabeinu link this to Humility, as he continues: "through humility...you will put to heart.."? We learn from his words that there is reflection and there is reflection. There is reflection which every Jew is obligated in and which also makes an impression on the person contemplating. But there is a [higher] form of reflection which is "Shelemut" (wholeness), whereby not everyone who comes to jump on it and reflects will reach it... only one who has merited to enter the gate of Humility merits it. This kind brings to "and you will not come to sin". For one who is still afflicted with traits that corrupt the soul, his intellect is not capable of grasping the truth truthfully, and his heart is not open such that the reflection subjugates him to the service of G-d, bringing him to Yirat HaRomemut (fear of G-d's exaltedness) and Fear of Sin, and Fear of Punishment (pachad onesh). Only the pure man who already circumsized the orlah (blockage) of his heart - he is fitting for this wholeness of reflection.
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When you think on all these things, you will come to fear your Creator and will guard from sin, and with these traits you will be happy with your lot. And when you conduct yourself in the trait of Humility, to be abashed from every person and to fear G-d and sin, then the spirit of the Shechina (Divine presence) will rest upon you, and the radiance of its glory, and the life of the World-to-Come.
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וְכַאֲשֶׁר תַּחֲשֹׁב אֶת כָּל אֵלֶּה, תִּירָא מִבּוֹרְאֶךָ וְתִשָּׁמֵר מִן הַחֵטְא, וּבַמִּדוֹת הָאֵלֶּה תִּהְיֶה שָֹמֵחַ בְּחֶלְקֶךָ. וְכַאֲשֶׁר תִּתְנַהֵג בְּמִדַּת הָעֲנָוָה לְהִתְבּוֹשֵׁשׁ מִכָּל אָדָם, וּלְהִתְפַּחֵד מִמֶּנּוּ וּמִן הַחֵטְא - אָז תִּשְׁרֶה עָלֶיךָ רוּחַ הַשְּׁכִינָה, וְזִיו כְּבוֹדָהּ, וְחַיֵּי עוֹלָם הַבָּא.
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SR - "you will come to fear your Creator" - yirat haromemut (fear of G-d's exaltedness), and "will guard from sin" - according to the lofty level of "Fear of Sin", the final level a man reaches through his service, as explained in chapter 24 of the Mesilat Yesharim.
SR - "when you conduct yourself in the trait of Humility, to be abashed from every person" - without exception, which grows out of Humility as will be explained.
SR - "then the spirit of the Shechina (Divine presence) will rest upon you" - in this world. Rabeinu teaches every person here the way to attain Hashraat haShechina (indwelling of the Divine Presence).
SR - "and the radiance of its glory" - not just some level of Hashraat haShechina, but rather "the radiance of its glory" - the full glory of the Shechina will dwell on you.
SR - "and the life of the World-to-Come" - i.e. this is life in the World-to-Come, and as the sages blessed each other when they parted: "may you see your world in your lifetime".
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Now my son, know and observe that one who prides himself in his heart over others is rebelling against the Kingdom of Heaven. For he prides himself in donning the royal garment of Heaven, as written: "the L-ord reigns; He has donned pride" (Tehilim 93).
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וְעַתָּה בְּנִי דַע וּרְאֵה, כִּי הַמִּתְגָּאֶה בְּלִבּוֹ עַל הַבְּרִיוֹת - מוֹרֵד הוּא בְּמַלְכוּת שָׁמַיִם, כִּי מִתְפָּאֵר הוּא בִּלְבוּשׁ מַלְכוּת שָׁמַיִם, שֶׁנֶּאֱמַר (תהלים צג א): "ה' מָלָךְ גֵּאוּת לָבֵש", וגו'.
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SR - "one who prides himself in his heart" - even one who prides himself in his heart only, without any [external] act at all, is also rebelling against the kingdom of Heaven, as written: a proud heart is an abomination to G-d" (Mishlei 16:5).
SR - Rabeinu explains that pride is the garment of His kingdom. For pride is untrue except in the true G-d. Besides for Him, it is nothing but falsehood, and whoever dons pride enclothes himself in a garment which does not belong to him. No one can wear this except He of whom it was said: "I will sing to the L-rd, for very exalted is He (ki gao gaa)" (Shemot 15). Therefore, whoever prides himself dons the royal garment of G-d, and rebels against His kingdom, like a peasant who dons the king's garments and prides himself in the eyes of other people. Therefore Rashi explains in Mechilta on "very exalted is He" - "on that which the nations prided themselves in, they were punished for.." He then lists all the nations (and their punishment measure for measure), and also Samson from Israel. For the primary rebelling against G-d is arrogance.
What is there to be proud of? If for wealth, "G-d makes one poor or rich" (Shmuel I 2:7). If for honor, behold, it belongs to G-d,, as written: "wealth and honor are yours" (Divrei Hayamim 29:12). So how can he pride himself on the glory of his Master?
If one becomes proud of his wisdom: "He removes the speech from trusty men, and takes away the reasoning of the elders" (Iyov 12:20).
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וּבַמֶה יִתְגָּאֵה לֵב הָאָדָם? אִם בְּעֹשֶׁר - "ה' מוֹרִישׁ וּמַעֲשִׁיר" (שמ"א ב ז). וְאִם בְּכָבוֹד - הֲלֹא לֵאלֹהִים הוּא, שֶׁנֶּאֱמַר (דה"א כט יב): "וְהָעֹשֶׁר וְהַכָּבוֹד מִלְפָנֶיךָ", וְאֵיךְ מִתְפָּאֵר בִּכְבוֹד קוֹנוֹ? וְאִם מִתְפָּאֵר בְּחָכְמָה: "מֵסִיר שָֹפָה לְנֶאֱמָנִים, וְטַעַם זְקֵנִים יִקַח" (איוב יב כ).
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SR - Rabeinu wrote three matters corresponding to the three matters Yirmiyahu prophecied (Yirmiyahu 9:3): "This is what G-d said: 'let not the wise man boast...", only that instead of "mighty man" he wrote "honor", since the main praise of the mighty man is in the honor and fear he instills over others. All these three things he has are only from G-d. Hence, besides that arrogance is a garment that does not belong to him, also the things which cause him to become arrogant also do not belong to him at all. For he receives them all from the Holy One, blessed be He.
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Thus all are equal before G-d.. For in His wrath, He lowers the arrogant and when He wishes, He elevates the lowly. Therefore, lower yourself and G-d will elevate you.
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נִמְצָא: הַכָּל שָׁוֶה לִפְנֵי הַמָּקוֹם, כִּי בְאַפּוֹ מַשְׁפִּיל גֵּאִים, וּבִרְצוֹנוֹ מַגְבִּיהַ שְׁפָלִים. לָכֵן הַשְׁפֵּל עַצְמְךָ, וִינַשַֹּאֲךָ הַמָּקוֹם.
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SR - "in His wrath, He lowers the arrogant" - not only that but arrogance itself is the strongest factor that will cause him to lose what he has. For "in His wrath..". The way to acquire these things and keep them is only by lowering oneself before G-d..
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Thus, I will now explain to you how to conduct yourself in Humility to walk in it always: all your words should be spoken gently, your head bowed, your eyes looking down to the ground, and your heart above. Do not look at the face of the person you are speaking with. Let every person be greater than yourself in your eyes. If he is wise or wealthy, it is incumbent on you to honor him. If he is poor and you are wealthier or wiser than him, consider in your heart that you are more guilty than him and he is more innocent than you. For if he sins, he is unintentional while you are intentional.
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עַל כֵּן אַפָרֵשׁ לְךָ אֵיךְ תִּתְנַהֵג בְּמִדַּת הָעֲנָוָה, לָלֶכֶת בָּהּ תָּמִיד: כָּל דְבָרֶיךָ יִהְיוּ בְּנַחַת, וְרֹאשְׁךָ כָּפוּף; וְעֵינֶךָ יַבִּיטוּ לְמַטָּה לָאָרֶץ, וְלִבְּךָ לְמַעֲלָה; וְאַל תַּבִּיט בִּפְנֵי אָדָם בְּדַבֶּרְךָ עִמוֹ. וְכָל אָדָם יִהְיֶה גָדוֹל מִמְךָ בְּעֵינֶיךָ: אִם חָכָם אוֹ עָשִׁיר הוּא - עָלֶיךָ לְכַבְּדוֹ. וְאִם רָשׁ הוּא, וְאַתָּה עָשִׁיר אוֹ חָכָם מִמֶנוּ - חֲשֹׁב בְּלִבְּךָ כִּי אַתָּה חַיָּב מִמֶנוּ, וְהוּא זַכַּאי מִמְךָ, שֶׁאִם הוּא חוֹטֵא - הוּא שׁוֹגֵג, וְאַתָּה מֵזִיד.
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SR - "thus, I will now explain to you..." - till now Rabeinu spoke on arrogance of the heart and humility of the heart. Now he explains humility of the deeds (see ch.22-23 of the Path of the Just).
SR - "to walk in it always" - Rabeinu puts a special emphasis on "always". At the head of his words "habituate yourself always". In the reflection to acquire Humility, he wrote: "you will put to heart always", and here: "to walk in it always", and likewise later: "be careful to study the Torah always".
SR - "all your words should be spoken gently" - it seems from Rabeinu's words that this is the primary act in Humility. For at the beginning of his words, in the general statement, he mentioned only this.
SR - "your head bowed" - not like a fishing-hook or in a strange way, but rather a bit, only to the extent that the eyes look downward towards the ground.
SR - "your heart above" - it is not enough to go out with lowered head and eyes only. Rather the main thing is that together with this, that "your heart is above".
SR - "do not look at the face of the person you are speaking with" - here too, the intent is not to go out of the ways of politeness until he damages feelings of friendship. Rather that it should be recognizable that he is doing so because of shame and honor of he who he is speaking with. In the manner that an inferior speaks to an honorable man, whereby he does not normally stare at his face straight on but it is noticeable in the way he stands before him and in his words an aspect of modesty (tzniut) and shame (busha). Therefore, he wrote immediate after this "Let every person be greater than yourself..."
SR - "let every person be greater than yourself" - i.e. if he is more honorable than you, recognize this. But if you are more honorable in some virtue, try to find in your virtue some aspect of lacking while in his lacking, try to find some aspect of virtue, so that you recognize him as more honorable than yourself. Do not ask: "but this is not in line with the truth. How can one be commanded to always look at his fellow relative to himself in a lopsided manner?"
In truth, this is the true perspective. Since a man should not check and seek the faults of others (besides for that which he is obligated to rebuke him from the aspect of 'all Jews are responsible for each other'). Furthermore, it is impossible to know and evaluate correctly. Most of the time error dominates in this. But regarding himself, in his heart, he knows his own lackings and faults.
That which our sages said "a man sees all faults except his own". This too is for one's greatest faults. Therefore, it is among the ways of truth for a man to recognize his own lackings and the virtues of his fellow. In this way, his fellow will always be honorable over him, and all one's dealings with him will be as that of a lowly person towards an honorable person. Only in this way can a person reach the level of true humility, to the extent of being "humbler than every man on the face of the earth".
SR - "consider in your heart that you are more guilty..." - this thought includes everything. For he who is bigger is obligated in more. Thus there is no man who does not become obligated in humility by this thought. Therefore Moshe Rabeinu, who was the "man of G-d" (Ish HaElokim), was humbler than any other man on the face of the earth". For due to his greatness, his obligation increased over and above the obligations of all men on the face of the earth. Thus in the place of his greatness you will find there his humility.
Ruach Chaim, avot 1:1 pg.30 - through humility, a man merits everything. And like Moshe Rabeinu who was the master of all the prophets (adon haneviim) and the father of all the sages (av hachachamim), nevertheless, he was praised only for his humility. For all that he attained was due to his humility. If there existed today a man humble like Moshe, he would certainly merit the Torah perfectly (b'shelemut).
Ot.9 there - in the kitvei yad he writes: "he who is more lowly of spirit (shafal ruach) is a vessel more prepared for attaining [wisdom] (hasaga), and if he reaches the levels of absolute lowliness (hashiflut b'tachlit), like Moshe Rabeinu, he will certainly also reach the attainment (hasaga) of Moshe Rabeinu, peace be unto him. For the matter depends only on lowliness (shiflut).
And like our sages said (Taanit 7a): "why is the Torah compared to water?... just like water flows out from high places to low places, so too the words of Torah endure only in one who is of lowly spirit, i.e. just like water flows from high places downwards to a low place and endures there, so too the words of Torah endure only in he whose spirit is lowly. Thus, the Torah rolled (mitgalgel) until Moshe for he was humbler than all and of exceedingly lowly spirit.
Ot. 10 there - in the kitvei yad: therefore the Torah rolled from the forefathers to a place lower and more humble, namely, Moshe Rabeinu. For he was at the level of absolutely nothing mamash. And as our sages said: the Torah only endures in one who makes himself as if he is nothing", which is the lowliness of Moshe Rabeinu, as written "we are nothing" (Shemot 16:7).
.. and as our sages said: "if a person makes himself [humble] like a [garden] patch on which everyone tramples, and like a fragrance with which everyone scents himself (he teaches Torah), his learning will endure. If not, it will not." (Eruvin 54a). Therefore, Moshe did not forget anything in the Torah. For since he did not care for his own honor at all, the Torah was given to him. And we find nowhere that Moshe was exhorted on the Torah like Yehoshua was, such as "be strong and courageous" (Yehoshua 1:1)...
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In all your words, deeds, and thoughts, and at all times, think in your heart as if you are standing before the Holy One, blessed be He, and His Shechina is upon you. For His glory fills the world. Your words should be uttered with awe and fear, like a servant before his master. Be abashed before every person. When someone calls you, do not answer him in a loud voice, but only gently, like one standing before his master.
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בְּכָל דְּבָרֶיךָ וּמַעֲשֶֹיךָ וּמַחְשְׁבוֹתֶיךָ, וּבְכָל עֵת - חֲשׁוֹב בְּלִבָּךְ כְּאִלוּ אַתָּה עוֹמֵד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינָתוֹ עָלֶיךָ, כִּי כְּבוֹדוֹ מָלֵא הָעוֹלָם. וּדְבָרֶיךָ יִהְיוּ בְּאֵימָה וּבְיִרְאָה, כְּעֶבֶד לִפְנֵי רַבּוֹ. וְתִתְבַּיֵּשׁ מִכָּל אָדָם. וְאִם יִקְרָאֲךָ אִישׁ - אַל תַּעֲנֵהוּ בְּקוֹל רָם, רַק בְּנַחַת כְּעוֹמֵד לִפְנֵי רַבּוֹ.
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SR - "think in your heart as if you are standing.. and His Shechina is upon you" - i.e. that you are a merkava (chariot) to the Shechina. If one asks: how could one be so brazen to think himself to be at such a lofty level. But in truth, the true spiritual levels do not enter in the domain of arrogance and humility. For the domain of arrogance is in the bodily things and all other matters connected to this world. But not in the domain of the soul which is his true image and form. For the foundation of faith is that man was created in the image and form of the Holy One, blessed be He. Onkelos, who is always careful to not translate literally whenever it seems to diminish the honor of G-d, nevertheless translated there: "in His image and form". There is no greater loftiness than this. For the foundation of humility is to recognize the absolute truth. Just like it is against humility, if one is enticed to beautify himself with falsehood and virtues he does not possess, so too it is against humility if one fails to recognize the greatness of his soul and its preciousness to G-d. On similar to this, it is written: "and his heart was uplifted in the ways of G-d" (Divrei HaYamim II 17:6).
For raising one's heart which comes from true looking at the greatness of Ha-shem and His honor granted to the creations, and the recognition that this is the will of G-d that the creation He chose in be His chariot, not only does this not lead to "foolishness (timtum) of heart" (like arrogance), but on the contrary, it will open his heart to annul himself before G-d and His greatness, and to be as dust and ashes and even less than this as was said by Moshe and Aharon: "what are we". For he who is a chariot to the Shechina has nothing else in the world besides the Shechina, and there is nothing besides Him (ein od milvado). Just like arrogance does not rule over the angels, despite that they are close to G-d, so too arrogance does not rule over the righteous and great pious men who are like angels and even greater for they came to recognize G-d and stood before Him.
In their greatness you will find their humility. Furthermore, since they are men of truth, they know the truth. Despite all their greatness they stand as if they are just beginning [to know G-d] as we find by Moshe: "O L-ord G-d, You have begun to show Your servant Your greatness..." (Devarim 3:24), and as the great Tanaim testified on themselves that they absorbed Torah from their Rabbi merely like a dog who licks from the sea. For the Torah is "its measure is longer than the earth, and wider than the sea" (Iyov 11:9). Who is there who can measure the sea of Torah?
SR - "and His Shechina is upon you" - earlier he wrote "then the spirit of the Shechina (Divine presence) will rest upon you", implying not the Shechina itself (only the "spirit" (ruach) of the Shechina), whereas here he wrote "and His Shechina is upon you". For there, one cannot promise that he will merit to the Shechina itself. For not every person, not even great [sages] merit this. In Chazal we find only that the forefathers were a chariot to the Shechina. But here regarding the thought that one should think in his heart, what is befitting his essence, this needs to be even on the actual indwelling of the Shechina (hasharaat haShechina mamash), as our sages, of blessed memory, said: "Shechina lmaala meroshi", and furthermore "a man must say when will my deeds approach those of my forefathers", and they were actual chariots to the Shechina.
SR - "for His glory fills the world" - i.e. man is the center of the world. Therefore, the Shechina is on him, as written: "I am the L-ord Who dwells among the children of Israel" (Bamidbar 35:34). Hence, "your words should be uttered with awe and fear, like a servant before his master". I.e. your words should be always with awe and fear, like the awe and fear that the servant has when standing before his master. For behold, you are always standing before the Master of the world.
SR - "be abashed before every person" - after you have accepted on yourself the sovereignty of your Master to be always as a servant before his Master, accept over yourself also the "sovereignty" of your fellow "as one standing before his master". For man was created in the image of G-d, and our sages already equated accepting the sovereignty of your fellow to that of G-d (hamlachat haadam - l'hamlachat Kono), as our sages said (the angel of death asks a person): "did you accept the sovereignty of your Master? Did you accept the sovereignty of your fellow?" (as brought in Reishis Chachma).
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Be careful to study the Torah always so that you will be able to fufill it. And when you get up from the book, search in what you learned whether there is something that you can fulfill.
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וֶהֱוֵי זָהִיר לִקְרוֹת בַּתּוֹרָה תָּמִיד, אֲשֶׁר תּוּכַל לְקַיְּמָהּ. וְכַאֲשֶׁר תָּקוּם מִן הַסֵּפֶר – תְּחַפֵּשֹ בַּאֲשֶׁר לָמַדְתָּ אִם יֵשׁ בּוֹ דָבָר אֲשֶׁר תּוּכַל לְקַיְּמוֹ.
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SR - "when you get up from the book.." - learning on condition to do (lilmod al menat laasot) does not mean to learn a lot and afterwards to do. But rather, after every learning session, when one closes the book, he should seek and find something he can fulfill and do so right away. It was testified on Rabbi Zundel of Salant that thus he would conduct himself always after learning.
Examine your deeds morning and evening, thus all your days will be in repentance.
Remove all worldly matters from your heart at the time of prayer and prepare your heart before the Place (G-d), blessed be He. Purify your thoughts and consider your words before you utter them.
Thus you should do all the days of your fleeting life in each and every matter and will not come to sin. Through this, your words, deeds, and thoughts will be just, and your prayer wil be pure, clear, clean, with intent and accepted by G-d, blessed be He, as written: "when they prepare their heart, Your ear will listen" (Tehilim 10:17).
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וּתְפַשְׁפֵּשׁ בְּמַעֲשֶֹיךָ בַּבֹּקֶר וּבָעֶרֶב, וּבָזֶה יִהְיוּ כָּל יָמֶיךָ בִּתְשׁוּבָה.
וְהַסֵר כָּל דִבְרֵי הָעוֹלָם מִלִבְּךָ בְּעֵת הַתְּפִלָּה, וְהָכֵן לִבְּךָ לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא. וְטַהֵר רַעֲיוֹנֶיךָ, וַחֲשֹׁב הַדִּבּוּר קֹדֶם שֶׁתּוֹצִיאֶנּוּ מִפִּיךָ.
וְכֵן תַּעֲשֶֹה כָּל יְמֵי חַיֵּי הֶבְלֶךָ בְּכָל דָּבָר וְדָבָר, וְלֹא תֶחֱטָא. וּבָזֶּה יִהְיוּ דְּבָרֶיךָ וּמַעֲשֶֹיךָ וּמַחְשְׁבוֹתֶיךָ יְשָׁרִים; וּתְפִלָּתְךָ תִּהְיֶה זַכָּה וּבָרָה וּנְקִיָּה, וּמְכֻוֶּנֶת וּמְקֻבֶּלֶת לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים י יז): "תָּכִין לִבָּם – תַּקְשִׁיב אָזְנֶךָ".
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SR - "consider your words before you utter them" - i.e. in all your matters, even worldly matters, consider every word before you utter it, just like during prayer.
SR - "your words... will be just" - earlier, he wrote that a man must suspect himself that he is intentionally doing bad (mezid l'hara) in all his words, deeds, and thoughts. If he habituates himself to act in this manner, his words, deeds, and thoughts will be just (yesharim).
SR - "your prayer wil be pure" - when it comes out from a pure heart.
SR - "clear" - (bara) when it is done according to its mitzva, as written "mitzva Ha-shem bara".
SR - "clean" - from the impurities (pesulet) of outside thoughts
SR - "with intent" - with intent of heart (kavanat helev). we learn here that it is impossible to have intent of the heart in prayer unless it is pure, clear and clean.
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Read this letter at least once a week, and do not neglect fufilling it and walking in it always after G-d, blessed be He, in order that you succeed in all your ways and you merit the World-to-Come, hidden for the righteous. Every day that you read it, you will be answered by Heaven in what your heart requests forever, Amen, Selah.
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תִּקְרָא הָאִגֶּרֶת הַזֹּאת פַּעַם אַחַת בְּשָׁבוּעַ וְלֹא תִפְחֹת, לְקַיְּמָהּ וְלָלֶכֶת בָּהּ תָּמִיד אַחַר הַשֵּׁם יִתְבָּרַךְ, לְמַעַן תַּצְלִיחַ בְּכָל דְּרָכֶיךָ, וְתִזְכֶּה לָעוֹלָם הַבָּא הַצָּפוּן לַצַּדִּיקִים. וּבְכָל יוֹם שֶׁתִּקְרָאֶנָּה – יַעֲנוּךָ מִן הַשָּׁמַיִם כַּאֲשֶׁר יַעֲלֶה עַל לִבְּךָ לִשְׁאֹל, עַד עוֹלָם. אָמֵן סֶלָה.
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SR - "you will be answered" - for in this, you will be fulfilling the mitzva of honoring your father, and measure for measure when you do the will of your father, also in Heaven your wish will be granted.
SR - how much good is hidden in this letter! Its words are few but its matters are many. It clarifies the root of Humility, its foundations and practicals. It also includes things on Yirat Haromemut (fear of G-d's exaltedness) and Fear of Sin and its punishment; also on Torah and its way of studying on condition to do. On repentance and its conduct; on prayer and intent of heart, on good character traits such as being content with one's lot, conduct with other people, granting them honor and dealing with them respectfully. Likewise, distancing from bad traits such as anger and its punishment; arrogance and its severity so much that it is like rebelling against the kingdom of Heaven; the way to teach the heart to not become arrogant. And over all of them - standing always before the Holy One, blessed be He, and conducting all of one's words, deeds, and thoughts with this reality in mind.
May G-d grant us a portion in all this good "so that we succeed in all our ways and merit the World to Come hidden for the Tzadikim".
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