Kabbalah sa Mga Awit 51:19: Reshit Chokhmah, Sha'arei Kedusha & Sha'arei Orah

Therefore, the humble -- whose hearts are broken and crushed -- they are a 'chariot' for this attribute. And just as it is described in the Zohar (Zohar Parshat Vayikra 9:1), "...but come and see: Every person in this world is not close to the King Above ('Melech Elyon') unless they are 'kelim' (unless they are a 'kli' or a 'vessel') for Hashem to make use of. And who are these [who are 'vessels' for Hashem's G-dliness]? "לב נשבר ונדכה," those whose hearts are broken and crushed (Tehillim 51:19), "ואת דכא ושפל רוח," and those who have a 'shafal ruach' [a small ego] (Yishaya 57:15), these are the vessels of the King.

And so it says in the Midrash (Midrash Vayikra Rabba 80:7) on the passuk of Tehillim (Tehillim 51:19), "זבחי אלהים רוח נשברה," [that the sacrifices to Hashem are a broken spirit], this is what it says. Rabbi Abba bar Marion says, "כל מה שפסל הקדוש ברוך הוא בבהמה הכשיר באדם," ["all that is passul ('invalid') to Hashem regarding animals is kasher ('kosher') to people."] "Passul in animals," includes, a broken bone, etc. (Vayikra 22:22). "Kosher for people," refers to a "לב נשבר ונדכה," a broken and crushed heart. Rabbi Alexsandri explained this -- "if one uses broken vessels, it is not sightly (it is ugly) for him (for a person)." However, for Hashem, for a vessel to be able to be used [by Him], it [needs to be] broken. As it says, קרוב ה' לנשברי לב, הרופא לשבורי לב (שם קמו, ג), את דכא ושפל רוח (ישעיה נז, טו), זבחי אלהים רוח נשברה לב נשבר (תהלים נא, יט), etc. [In other words, we live in an upside-down world. Everything that is broken to us (when we have a broken heart or a diminished ego), is considered complete to Hashem. It goes the other way too; many things that we might indulge in, or the act of indulgence itself is not seen as good to Hashem, as the act with desire or pleasure which is not for the sake of a mitzvah falls into klipah and impurity (see Ch 15 of Shaar haKedusha).]

So that we can delve deeper into the previous 'gate' regarding Kedusha (holiness), as they are levels that we can reach with the power of Teshuva (repentance), we learn next to it [next to the previous gate, 'Shaar haKedusha'] the concept of Anava (humility). Anava is obligated to a Baal Teshuva, as we explained in 'Shaar haTeshuva'. We can provide proof of the concept of Anava from Dovid HaMelech (alav haShalom). As it says (in Tehillim, perek 51, line 19), "The sacrifices to Hashem comprise a broken spirit." Therefore, when Shimi ben Gara cursed him (Dovid haMelech), he (Dovid haMelech) was silent so that he receive atonement for his sins. So too, a baal teshuva needs to be humble and 'shafal' (low)... so that he can atone for his sins, just as we will explain at length, with the help of Hashem.