A Journey Toward Teshuvah The Teachings of Maimonides (Rambam)

(1) All of the commandments in the Torah: whether they be the positive commandments, or the negative commandments; if a person transgressed any of them, whether he did so intentionally, whether he did so unintentionally, when he repents and returns from his sin - he is obligated to confess before God, blessed be He, as it says (Numbers 5:6-7), When a man or a women does any of the sins of man...and he shall confess his sin that he committed... - this refers to a verbal confession. And confession, that is a positive commandment. How does he confess? He says, "Please God, I have sinned, I have erred, I have [willfully but unrebelliously] transgressed, I have done such-and-such [specific sins], I am regretful, and ashamed for my actions, and I will never again return to my old ways." This is the essence of the confession, and anyone who wants to lengthen [his confession], this is praiseworthy.And it is the same for those who are liable for sin [hattat] and guilt [asham] sacrifices: at the time when they bring sacrifices for their unintentional or intentional sins, [the sacrifices] do not atone for them until they repent [do teshuvah] and confess verbally [do vidui], as it says, he shall confess the matter in which he sinned (Leviticus 5:5). So too for those who are liable for capital punishment or lashes: their death or lashing does not atone for them until they repent [do teshuvah] and confess verbally [do vidui]. And also someone who has injured his fellow or damaged his property, even though he has repaid what he owes him, he has not atoned until he confesses and turns away from similar actions forever, as it says, From any of the sins of man (Numbers 5:6).

(2) The goat sent off [on Yom Kippur], since it is an atonement for all of Israel, the High Priest does the confession on it using language inclusive of all of Israel, as it says (Leviticus 16:21), And he shall confess on it all the sins of the people of Israel. The goat sent off [on Yom Kippur] atones for all the sins in the Torah, the light ones and the heavy ones [see next law], whether transgressed intentionally or unintentionally, whether it is made known or not made known - all are atoned through the goat that is sent off. That is, if repentance is done [for them]. But if repentance wasn't done, the goat only atones for the light ones. What are "light ones" and what are "heavy ones"? The heavy ones are sins that have the obligation of death by court, or excision [by heaven]. And false or vain oaths, even though they do not have excision [karet], are of the heavy ones. And the rest of the negative commandments, and the positive commandments which do not have excision - those are the light ones.

(1) What is complete teshuvah? When a person has the opportunity to commit the same sin, and he possess the ability to do it, but he separates and does not do it because of teshuvah and not out of fear or lack of strength. What is an example? A person who had illicit sex with a woman, and after some time he is alone with her, and he still loves her and possesses his physical power and is in the same country where he committed the sin, but he separates and does not sin – that person is a complete ba’al teshuvah, about whom [King] Solomon said, Remember your Creator in the days of your youth (Ecclesiastes 12:1). And if a person only does teshuvah in the days of old age, when it is not possible to do what he once did, even though this is not the highest teshuvah, it is effective and that person is a ba’al teshuvah. Even if a person sinned all his days and did teshuvah on the day of his death and died in his teshuvah, all his sins are forgiven, as it says, Before the sun is darkened, and the light of the moon and the stars, and the clouds return after the rain (Ecclesiastes 12:2), which is the day of death. This implies that if he remembers his Creator and does teshuvah before he dies, he is forgiven.

(2) What is teshuvah? It is when a person abandons the sin that he sinned and removes it from his thoughts and commits in his heart that he will not do it again, as it says, The wicked should abandon his path etc. (Isaiah 55:7). And also that he regrets sinning, as it says, After I returned I regretted (Jeremiah 31:18). And the One Who Knows Hidden Things testifies about him that he will never return to this sin, as it says, And we will no longer call the work of our hands “god” etc. (Hosea 14:4). And he must confess verbally and say these things that he has committed in his heart.

(4) Among the ways of teshuvah are for the penitent to constantly shout before God with crying and pleading; and to do tzedakah according to his ability; and to distance himself very far from the thing in which he sinned; and to change his name, meaning to say “I am someone else and I am not the same person who did those things;” and to change all of his actions for good and onto the straight path; and to go into exile, because exile atones for sins since it forces him to bow and to be humble and of low spirit.

(5) It is very praiseworthy for the penitent to confess in public and disclose his sins to them, and reveal interpersonal sins to others and tell them: “I surely sinned against so-and-so and did such-and-such to him; but today, behold, I return and regret.” But anyone who is prideful and does not disclose, but rather hides his sins – his teshuvah is not complete, as it says, One who covers his transgressions shall not prosper (Proverbs 28:13). What situation are we talking about? Interpersonal sins. But with regard to sins between a person and the Omnipresent, one need not expose oneself; and it is arrogance if one reveals them. Instead, one should return before God, blessed is He, specify his sins before Him, and confess them in public only generally. And it is better for him that his sins are not revealed, as it says, Happy is he whose transgression is forgiven, whose sin is covered (Psalms 32:1).

(6) Even though teshuva and crying out are desirable all year, on the ten days between Rosh HaShana and Yom Kippur, they are more desirable, and are immediately received, as it says: "Seek out G-d and you will find him. Call to him, and he will be close." This is talking about someone who is doing teshuva alone. But if someone if doing teshuva as part of a quorum, anytime that they do teshuva with a full heart, they are answered, as it says, [For what great nation is there, that has God so near to them,] as the Lord our God whenever we call to Him (Deuteronomy 4:7).

(7) Yom Kippur is a time of teshuva for everyone, for the individual and for the public, and it is the end of [the time for that's year's] forgiveness and pardoning for Israel. Therefore, all must do teshuva and confess on Yom Kippur. The commandment of confession for Yom Kippur starts on the eve of the day, before one eats [in preparation for the fast], lest one choke during the meal before [one gets the chance to] confess. Even though one confesses before he eats, he confesses again during the evening prayer the night of Yom Kippur. And he confesses again during the morning prayer, and the Musaf prayer, and the afternoon prayer, and during the Ne'ilah prayer. How does one confess [during these times]? Privately, after one's prayer [i.e. the Shemoneh Esrei]. And the cantor, during his prayer in the fourth blessing.

(8) The confession that is customarily [said] by all of Israel, "But we have sinned...", that is the essential confession. Those transgressions that are confessed on Yom Kippur, one must again confess them on the next Yom Kippure, even if he remains repentant, as it says, (Psalms 51:5) "For I know my transgressions; and my sin is ever before me."

(9) Teshuva and Yom Kippur only atone for transgression between man and God, such as one who eats a forbidden food, or has a forbidden sexual relationship, etc. But transgressions between man and his fellow, such as hurting his fellow, or cursing his fellow, or stealing from him, etc, those are never forgiven until he gives his fellow what he owes him, and [his fellow] is appeased. Even if he returned the money he owed his [fellow], he must appease him and ask him to forgive him. Even if he only perturbed his fellow verbally, he must make amends and meet with him until he forgives him. If his fellow does not wish to forgive him, he should bring a line of three people who are friends with him and they will approach him and ask [forgiveness] from him. If he does not give in to them, he must bring people a second and third time. If he still does not give in, they should leave him alone, and that person who did not forgive – he is the sinner. But if it was his teacher, he must come and go even a thousand times until he forgives him.

(10) It is forbidden for a person to be cruel and not make amends; instead, a person should get appeased easily and get angry slowly. And at the moment when the sinner asks for forgiveness – forgive with a whole heart and a desirous soul. And even if he pained him and sinned against him many times, he should not take revenge or hold a grudge -- that is the way of the Children of Israel and their correct hearts. But the nations of uncircumcised heart are not so, but are rather (Amos 1:11) "and he kept his wrath for ever." And similarly it is said about the Gibonites, who did not forgive Israel, (II Samuel 21:2) "the Gibonites are not of the children of Israel" [because they do not forgive, a sign of cruelty].

(11) Someone who sins against his fellow, and the fellow dies before he can ask him for forgiveness, he should bring ten people and stand them by his grave and say in front of them, “I have sinned against the Lord, God of Israel and against this certain person because I did such-and-such to him.” And if he owed him money, he should give it to his heirs. If he does not know who the heirs are he should give it to the court and confess.