(1) One category applies to human beings and many species of irrational animals. It is poverty of the spirit and patient bearing of harm it is capable of avoiding due to ignorance regarding the right ways to remove the harm. This sort of submission is found among foolish and ignorant people due to their little knowledge and weak understanding of their soul and its capacities. This is called submission in the way of common language only, but in truth, this is merely spiritual poverty and blindness due to stupidity that has overcome the soul and prevents it from seeing what could further its welfare, as written "For You have hidden their hearts from understanding; therefore, it cannot raise itself" (Iyov 17:4).
Rather, true submission is that quality which comes into being after an elevation of the soul, after rising above being similar to the animals, with their base traits, and after it has elevated itself from being of similar traits to the lower class of men. This elevation stems from having greater wisdom than them, greater esteem of one's soul than them, and clear knowledge of which traits are good and which are base. When submission and lowliness comes after this elevation - then it is a praiseworthy trait. Otherwise, it dos not enter into the category of good traits and qualities of the soul, but rather among the disgraceful traits, since its submission is like that of the animals.
(2) The second category - submission towards other human beings. If because they rule over him, such as a prisoner in the hands of his enemy, or a slave in the hands of his master; or because he lacks what they have and greatly needs what they possess such as a tenant to his landlord or a poor man who looks to the generosity of the wealthy man, or a student to his teacher, or a substantial loan that one is unable to repay and he must be submissive and lower himself before his lender, as written "A rich man will rule over the poor, and a borrower is a slave to a lender" (Mishlei 22:7).
To this category belongs the submission of one who knows about himself that he is falling short regarding the bounds (the torah set -PL) in matters of this world and the next, and is ignorant of the proper path. When he finds the prophet of his generation or righteous teacher or anyone else who preaches the proper path, he will submit to him and lower himself before him, as our teachers said: "serving (a wise man) is greater than learning by him" (Berachos 7b), as written: "Elisha ben Shafat who poured water for Eliyahu" (Melachim II 3:11), it does not say: "who studied by Eliyahu" but rather: 'who poured water', this teaches that serving a Sage is greater than studying by him (one grows more from this); and also: "his (Moshe's) attendant, Joshua, the son of Nun, a young man, would not depart from the tent" (Shmos 33:11). Likewise the wise man said regarding the general masses: "A rich man will rule over the poor, and a borrower is a slave to a lender" (Mishlei 22:7).
This category of submission, proper though it may be, is not of universal character, since it does not apply to all human beings, nor does it apply at all times and in all places. Because, when the prisoner leaves his prison, or when the slave redeems himself, or the lender pays back his debt, or the student leaves his teacher's presence, or the poor man leaves the rich man's presence - it is not their duty to submit to them, and to humble themselves and lower themselves before them anymore.
(3) The third category: submission to the blessed Creator. This duty applies to all rational beings. They are obligated in it at all times and in all places. To this (category of submission) was our intent in this gate.
The submitted one is called in scripture: "humble", "low in his eyes", "modest", "broken", "low of spirit", "broken spirited", "crushed", "soft hearted","weak in spirit", "broken hearted", "bowing spirit".
One who has reached this level, the path to nearness to G-d and [worthiness] to stand before Him is not far off. He will be accepted by G-d and be pleasing to Him, as written "The offerings of G-d are a broken spirit: a broken and a contrite heart, O G-d, You will not despise" (Tehilim 51:19).
אֲבָל בֵּאוּר חֶלְקֵי הַכְּנִיעָה הוּא שֶׁהַכְּנִיעָה תֵּחָלֵק לִשְׁלֹשָׁה חֲלָקִים.
How many divisions it divides into
The explanation of the divisions of submission is as follows. Submission divides into three categories.
אֶחָד מֵהֶם כּוֹלֵל אֶת הָאָדָם וְרַבִּים מִמִּינֵי בַּעֲלֵי חַיִּים שֶׁאֵינָם מְדַבְּרִים וְהוּא דַּלּוּת הַנֶּפֶשׁ וְסָבְלָהּ הַהֶזֵּק אֲשֶׁר הָיְתָה יְכוֹלָה לִדְחוֹתוֹ מִפְּנֵי סִכְלוּתָהּ בְּאָפְנֵי דְּחִיָּתוֹ וְזֶה יִהְיֶה מִן הַכְּסִילִים שֶׁבִּבְנֵי אָדָם וְעַמֵּי הָאָרֶץ מִפְּנֵי מִעוּט יְדִיעָתָם וַחֲלִישַׁת הַכָּרָתָם אֶת נַפְשׁוֹתָם וְעֶרְכֵיהֶם וְזֶה נִקְרָא כְּנִיעָה מִדֶּרֶךְ הַהַסְכָּמָה אֲבָל עַל דֶּרֶךְ הָאֱמֶת הוּא דַּלּוּת (ס״א דוות) הַנֶּפֶשׁ וְעִוְרוֹנָהּ בַּסִּכְלוּת הַגּוֹבֵר עָלֶיהָ מֵרְאוֹת מָה שֶׁיֵּשׁ בּוֹ תַּקָּנָתָהּ כְּמוֹ שֶׁאָמַר (איוב יז) כִּי לִבָּם צָפַנְתָּ מִשָּׂכֶל עַל כֵּן לֹא תְרֹמֵם.
(1) One category applies to human beings and many species of irrational animals. It is poverty of the spirit and patient bearing of harm it is capable of avoiding due to ignorance regarding the right ways to remove the harm. This sort of submission is found among foolish and ignorant people due to their little knowledge and weak understanding of their soul and its capacities. This is called submission in the way of common language only, but in truth, this is merely spiritual poverty and blindness due to stupidity that has overcome the soul and prevents it from seeing what could further its welfare, as written "For You have hidden their hearts from understanding; therefore, it cannot raise itself" (Iyov 17:4).
אֲבָל הַכְּנִיעָה הִיא אֲשֶׁר תִּהְיֶה אַחַר רוֹמְמוּת הַנֶּפֶשׁ וְהִתְנַשְּׂאָהּ מֵהִשְׁתַּתֵּף עִם הַבְּהֵמוֹת בְּמִדּוֹתָם הַמְגֻנּוֹת וְגַבְהוּתָהּ מֵהִדַּמּוֹת בְּמִדּוֹת פְּחוּתֵי בְּנֵי אָדָם בְּיִתְרוֹן חָכְמַת וְיִקְרַת נֶפֶשׁ וִידִיעָה בְּרוּרָה בַּמִּדּוֹת הַטּוֹבוֹת וְהַמְּגֻנּוֹת. וְכַאֲשֶׁר יִהְיֶה סָמוּךְ לָזֶה כְּנִיעַת הַנֶּפֶשׁ וְשִׁפְלוּתָהּ אָז תִּהְיֶה מִדָּה מְשֻׁבַּחַת אֲבָל זוּלַת זֶה אֵינֶנָּה נִכְנֶסֶת בַּמִּדּוֹת הַמְּשֻׁבָּחוֹת וּמַעֲלוֹת הַנֶּפֶשׁ אַךְ בַּמְּגֻנּוֹת שֶׁבָּהֶן כִּי עִנְיָנָהּ בָּזֶה כְּעִנְיַן הַבְּהֵמוֹת.
Rather, true submission is that quality which comes into being after an elevation of the soul, after rising above being similar to the animals, with their base traits, and after it has elevated itself from being of similar traits to the lower class of men. This elevation stems from having greater wisdom than them, greater esteem of one's soul than them, and clear knowledge of which traits are good and which are base. When submission and lowliness comes after this elevation - then it is a praiseworthy trait. Otherwise, it dos not enter into the category of good traits and qualities of the soul, but rather among the disgraceful traits, since its submission is like that of the animals.
וְהַחֵלֶק הַשֵּׁנִי הַכְּנִיעָה לִבְנֵי אָדָם אִם מִפְּנֵי מָשְׁלָם בּוֹ כְּמוֹ הָאָסִיר בְּיַד אוֹיְבוֹ וְהָעֶבֶד בְּיַד אֲדוֹנָיו אוֹ לְחֶסְרוֹנוֹ לָהֶם וְגֹדֶל צָרְכּוֹ לְמָה שֶׁיֵּשׁ אֶצְלָם כְּשָׂכִיר לְשׂוֹכְרוֹ וְהָרָשׁ לְהַעֲנָקַת הֶעָשִׁיר וְהַתַּלְמִיד לְרַבּוֹ אוֹ לְחוֹב רָאוּי שֶׁאֵין הָאָדָם יוּכַל לְפָרְעוֹ וְהוּא חַיָּב לְהִכָּנַע וּלְהִשָּׁפֵל לְפָנָיו לִבְעָלָיו (לפני בעליו) כְּמוֹ שֶׁכָּתוּב (משלי כב) וְעֶבֶד לֹוֶה לְאִישׁ מַלְוֶה.
(2) The second category - submission towards other human beings. If because they rule over him, such as a prisoner in the hands of his enemy, or a slave in the hands of his master; or because he lacks what they have and greatly needs what they possess such as a tenant to his landlord or a poor man who looks to the generosity of the wealthy man, or a student to his teacher, or a substantial loan that one is unable to repay and he must be submissive and lower himself before his lender, as written "A rich man will rule over the poor, and a borrower is a slave to a lender" (Mishlei 22:7).
אוֹ לְדַעְתּוֹ שֶׁהוּא מְקַצֵּר בְּעִנְיְנֵי מוּסְרֵי הָעוֹלָם הַזֶּה והעוה״ב וְסִכְלוּתוֹ בַּדֶּרֶךְ הַיְּשָׁרָה. וְכַאֲשֶׁר תִּמְצָא יָדוֹ נְבִיא דּוֹרוֹ אוֹ מוֹרֵה צֶדֶק אוֹ קוֹרֵא עַל הַדֶּרֶךְ הַטּוֹבָה יִכָּנַע לוֹ וְיִשָּׁפֵל לְפָנָיו כְּמוֹ שֶׁאָמְרוּ רַזַ״ל גְּדוֹלָה שִׁמּוּשָׁהּ יוֹתֵר מִלִּמּוּדָהּ שֶׁנֶּאֱמַר (מלכים ב ג) אֱלִישָׁע בֶּן שָׁפָט אֲשֶׁר יָצַק מַיִם עַל יְדֵי אֵלִיָּהוּ אֲשֶׁר לָמַד לֹא נֶאֱמַר אֶלָּא אֲשֶׁר יָצַק מְלַמֵּד שֶׁגְּדוֹלָה שִׁמּוּשָׁהּ יוֹתֵר מִלִּמּוּדָהּ וְאָמַר (שמות לג) וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן נוּן נַעַר וְגוֹ׳. וְאָמַר הֶחָכָם עַל כְּלַל עַם הָאָרֶץ וְעֶבֶד לֹוֶה לְאִישׁ מַלְוֶה.
To this category belongs the submission of one who knows about himself that he is falling short regarding the bounds (the torah set -PL) in matters of this world and the next, and is ignorant of the proper path. When he finds the prophet of his generation or righteous teacher or anyone else who preaches the proper path, he will submit to him and lower himself before him, as our teachers said: "serving (a wise man) is greater than learning by him" (Berachos 7b), as written: "Elisha ben Shafat who poured water for Eliyahu" (Melachim II 3:11), it does not say: "who studied by Eliyahu" but rather: 'who poured water', this teaches that serving a Sage is greater than studying by him (one grows more from this); and also: "his (Moshe's) attendant, Joshua, the son of Nun, a young man, would not depart from the tent" (Shmos 33:11). Likewise the wise man said regarding the general masses: "A rich man will rule over the poor, and a borrower is a slave to a lender" (Mishlei 22:7).
וְהַחֵלֶק הַזֶּה מֵחֶלְקֵי הַכְּנִיעָה וְאִם הוּא רָאוּי אֵינֶנּוּ תָּדִיר מִפְּנֵי שֶׁאֵינוֹ כּוֹלֵל אֶת כָּל הַמְדַבְּרִים וְלֹא רָאוּי בְּכָל זְמַן וּבְכָל מָקוֹם כִּי הָאָסִיר כְּשֶׁיֵּצֵא מִמַּאֲסָרוֹ וְהָעֶבֶד כְּשֶׁיִּפְדֶּה אֶת עַצְמוֹ וְהַלֹּוֶה כְּשֶׁיִּפְרַע אֶת חוֹבוֹ וְהַתַּלְמִיד כְּשֶׁאֵינֶנּוּ עִם רַבּוֹ וְהָרָשׁ כְּשֶׁאֵינֶנּוּ עִם עָשִׁיר (ס״א והרש כשיעשיר) אֵינָם חַיָּבִין לְהִכָּנַע לָהֶם וּלְהִשָּׁפֵל וְלָשׁוּחַ לִפְנֵיהֶם.
This category of submission, proper though it may be, is not of universal character, since it does not apply to all human beings, nor does it apply at all times and in all places. Because, when the prisoner leaves his prison, or when the slave redeems himself, or the lender pays back his debt, or the student leaves his teacher's presence, or the poor man leaves the rich man's presence - it is not their duty to submit to them, and to humble themselves and lower themselves before them anymore.
וְהַחֵלֶק הַשְּׁלִישִׁי הַכְּנִיעָה לַבּוֹרֵא יִתְבָּרַךְ וְחוֹבָתוֹ כּוֹלֶלֶת כָּל הַמְדַבְּרִים וְהֵם חַיָּבִין אֵלָיו בְּכָל זְמַן וּבְכָל מָקוֹם וְאֵלָיו הָיְתָה כַּוָּנָתֵנוּ בַּשַּׁעַר הַזֶּה.
(3) The third category: submission to the blessed Creator. This duty applies to all rational beings. They are obligated in it at all times and in all places. To this (category of submission) was our intent in this gate.
וְהַנִּכְנָע הוּא הַנִּקְרָא בְּסִפְרֵי הַקֹּדֶשׁ עָנָיו וְנִבְזֶה בְּעֵינָיו וְצָנוּעַ וְדַכָּא וּשְׁפַל רוּחַ וְרוּחַ נִשְׁבָּרָה וְנִדְכֶּה וְרַךְ לֵבָב וּנְכֵה רוּחַ וְלֵב נִשְׁבָּר וְנֶפֶשׁ שָׁחָה.
The submitted one is called in scripture: "humble", "low in his eyes", "modest", "broken", "low of spirit", "broken spirited", "crushed", "soft hearted","weak in spirit", "broken hearted", "bowing spirit".
וּמָה שֶׁנְּדַבֵּר בַּכְּנִיעָה סְתָם אֵין כַּוָּנָתֵנוּ אֶלָּא הַחֵלֶק הַשְּׁלִישִׁי הַזֶּה אֲשֶׁר הִיא הַמַּדְרֵגָה הָעֶלְיוֹנָה שֶׁבַּכְּנִיעָה.
When we will speak of the term "submission", in general, our intent is only in this third category which is the highest degree of submission.
וּמִי שֶׁעָלְתָה בְּיָדוֹ אֵין רָחוֹק מִמֶּנּוּ דֶּרֶךְ קִרְבַת אֱלֹהִים וְלַעֲמֹד לְפָנָיו וְיִהְיֶה מְקֻבָּל וְרָצוּי אֵצֶל הַבּוֹרֵא כמ״ש (תהלים נא) זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה לֵב נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה:
One who has reached this level, the path to nearness to G-d and [worthiness] to stand before Him is not far off. He will be accepted by G-d and be pleasing to Him, as written "The offerings of G-d are a broken spirit: a broken and a contrite heart, O G-d, You will not despise" (Tehilim 51:19).