(ב) שׁ֚וּבָה יִשְׂרָאֵ֔ל עַ֖ד יהוה אֱלֹהֶ֑יךָ
כִּ֥י כָשַׁ֖לְתָּ בַּעֲוֺנֶֽךָ׃
(ג) קְח֤וּ עִמָּכֶם֙ דְּבָרִ֔ים
וְשׁ֖וּבוּ אֶל־יהוה
אִמְר֣וּ אֵלָ֗יו כׇּל־תִּשָּׂ֤א עָוֺן֙ וְקַח־ט֔וֹב וּֽנְשַׁלְּמָ֥ה פָרִ֖ים שְׂפָתֵֽינוּ׃
(ד) אַשּׁ֣וּר ׀ לֹ֣א יוֹשִׁיעֵ֗נוּ
עַל־סוּס֙ לֹ֣א נִרְכָּ֔ב
וְלֹא־נֹ֥אמַר ע֛וֹד אֱלֹהֵ֖ינוּ לְמַעֲשֵׂ֣ה יָדֵ֑ינוּ אֲשֶׁר־בְּךָ֖ יְרֻחַ֥ם יָתֽוֹם׃
(ה) אֶרְפָּא֙ מְשׁ֣וּבָתָ֔ם אֹהֲבֵ֖ם נְדָבָ֑ה
כִּ֛י שָׁ֥ב אַפִּ֖י מִמֶּֽנּוּ׃
(ו) אֶהְיֶ֤ה כַטַּל֙ לְיִשְׂרָאֵ֔ל יִפְרַ֖ח כַּשּׁוֹשַׁנָּ֑ה
וְיַ֥ךְ שׇׁרָשָׁ֖יו כַּלְּבָנֽוֹן׃
(ז) יֵֽלְכוּ֙ יֹֽנְקוֹתָ֔יו וִיהִ֥י כַזַּ֖יִת הוֹד֑וֹ
וְרֵ֥יחַֽ ל֖וֹ כַּלְּבָנֽוֹן׃
(ח) יָשֻׁ֙בוּ֙ יֹשְׁבֵ֣י בְצִלּ֔וֹ
יְחַיּ֥וּ דָגָ֖ן וְיִפְרְח֣וּ
כַגָּ֑פֶן זִכְר֖וֹ כְּיֵ֥ין לְבָנֽוֹן׃
(ט) אֶפְרַ֕יִם מַה־לִּ֥י ע֖וֹד לָעֲצַבִּ֑ים אֲנִ֧י עָנִ֣יתִי וַאֲשׁוּרֶ֗נּוּ אֲנִי֙ כִּבְר֣וֹשׁ רַעֲנָ֔ן מִמֶּ֖נִּי פֶּרְיְךָ֥ נִמְצָֽא׃
(י) מִ֤י חָכָם֙ וְיָ֣בֵֽן אֵ֔לֶּה נָב֖וֹן וְיֵדָעֵ֑ם
כִּֽי־יְשָׁרִ֞ים דַּרְכֵ֣י יהוה וְצַדִּקִים֙ יֵ֣לְכוּ בָ֔ם
וּפֹשְׁעִ֖ים יִכָּ֥שְׁלוּ בָֽם׃
(2) Return, O Israel, to the LORD your God,For you have fallen because of your sin.
(3) Take words with youAnd return to the LORD.Say to Him:“Forgive all guiltAnd accept what is good;Instead of bulls we will pay[The offering of] our lips.-a (4) Assyria shall not save us,No more will we ride on steeds;Nor ever again will we callOur handiwork our god,Since in You alone orphans find pity!” (5) I will heal their affliction,Generously will I take them back in love;For My anger has turned away from them. (6) I will be to Israel like dew;He shall blossom like the lily,He shall strike root like a Lebanon tree.-e (7) His boughs shall spread out far,His beauty shall be like the olive tree’s,His fragrance like that of Lebanon.
(8) They who sit in his shade shall be revived:They shall bring to life new grain,They shall blossom like the vine;His scent shall be like the wine of Lebanon. (9) Ephraim [shall say]:“What more have I to do with idols?When I respond and look to Him,I become like a verdant cypress.”Your fruit is provided by Me.-a(10) He who is wise will consider these words,He who is prudent will take note of them.For the paths of the LORD are smooth;The righteous can walk on them,While sinners stumble on them.
(יח) מִי־אֵ֣ל כָּמ֗וֹךָ
נֹשֵׂ֤א עָוֺן֙
וְעֹבֵ֣ר עַל־פֶּ֔שַׁע
לִשְׁאֵרִ֖ית נַחֲלָת֑וֹ
לֹֽא־הֶחֱזִ֤יק לָעַד֙ אַפּ֔וֹ
כִּֽי־חָפֵ֥ץ חֶ֖סֶד הֽוּא׃
(יט) יָשׁ֣וּב יְרַחֲמֵ֔נוּ יִכְבֹּ֖שׁ עֲוֺנֹתֵ֑ינוּ וְתַשְׁלִ֛יךְ בִּמְצֻל֥וֹת יָ֖ם כׇּל־חַטֹּאותָֽם׃ (כ)
תִּתֵּ֤ן אֱמֶת֙ לְיַֽעֲקֹ֔ב חֶ֖סֶד לְאַבְרָהָ֑ם אֲשֶׁר־נִשְׁבַּ֥עְתָּ לַאֲבֹתֵ֖ינוּ מִ֥ימֵי קֶֽדֶם׃
(18) Who is a God like You,Forgiving iniquityAnd remitting transgression;Who has not maintained His wrath foreverAgainst the remnant of His own people,Because He loves graciousness!
(19) He will take us back in love;He will cover up our iniquities,You will hurl all our sinsInto the depths of the sea. (20) You will keep faith with Jacob,Loyalty to Abraham,As You promised on oath to our fathersIn days gone by.
(כ) לָ֤מָּה לָנֶ֙צַח֙ תִּשְׁכָּחֵ֔נוּ תַּֽעַזְבֵ֖נוּ לְאֹ֥רֶךְ יָמִֽים׃ (כא) הֲשִׁיבֵ֨נוּ יְהֹוָ֤ה ׀ אֵלֶ֙יךָ֙ (ונשוב) [וְֽנָשׁ֔וּבָה] חַדֵּ֥שׁ יָמֵ֖ינוּ כְּקֶֽדֶם׃
(20) Why have You forgotten us utterly,Forsaken us for all time? (21) Take us back, O LORD, to Yourself,And let us come back;Renew our days as of old!
(יט) בְּזֵעַ֤ת אַפֶּ֙יךָ֙ תֹּ֣אכַל לֶ֔חֶם עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה כִּ֥י מִמֶּ֖נָּה לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר אַ֔תָּה וְאֶל־עָפָ֖ר תָּשֽׁוּב׃
(19) By the sweat of your browShall you get bread to eat,Until you return to the ground—For from it you were taken.For dust you are,And to dust you shall return.”
(ט) וְלֹֽא־מָצְאָה֩ הַיּוֹנָ֨ה מָנ֜וֹחַ לְכַף־רַגְלָ֗הּ וַתָּ֤שׇׁב אֵלָיו֙ אֶל־הַתֵּבָ֔ה כִּי־מַ֖יִם עַל־פְּנֵ֣י כׇל־הָאָ֑רֶץ וַיִּשְׁלַ֤ח יָדוֹ֙ וַיִּקָּחֶ֔הָ וַיָּבֵ֥א אֹתָ֛הּ אֵלָ֖יו אֶל־הַתֵּבָֽה׃
(9) But the dove could not find a resting place for its foot, and returned to him to the ark, for there was water over all the earth. So putting out his hand, he took it into the ark with him.
(כד) וַיִּסֹּ֥ב מֵֽעֲלֵיהֶ֖ם וַיֵּ֑בְךְּ וַיָּ֤שׇׁב אֲלֵהֶם֙ וַיְדַבֵּ֣ר אֲלֵהֶ֔ם וַיִּקַּ֤ח מֵֽאִתָּם֙ אֶת־שִׁמְע֔וֹן וַיֶּאֱסֹ֥ר אֹת֖וֹ לְעֵינֵיהֶֽם׃
(24) He turned away from them and wept. But he came back to them and spoke to them; and he took Simeon from among them and had him bound before their eyes.
(מג) וְעַתָּ֥ה בְנִ֖י שְׁמַ֣ע בְּקֹלִ֑י וְק֧וּם בְּרַח־לְךָ֛ אֶל־לָבָ֥ן אָחִ֖י חָרָֽנָה׃
(מד) וְיָשַׁבְתָּ֥ עִמּ֖וֹ יָמִ֣ים אֲחָדִ֑ים עַ֥ד אֲשֶׁר־תָּשׁ֖וּב חֲמַ֥ת אָחִֽיךָ׃
(מה) עַד־שׁ֨וּב אַף־אָחִ֜יךָ מִמְּךָ֗ וְשָׁכַח֙ אֵ֣ת אֲשֶׁר־עָשִׂ֣יתָ לּ֔וֹ וְשָׁלַחְתִּ֖י וּלְקַחְתִּ֣יךָ מִשָּׁ֑ם לָמָ֥ה אֶשְׁכַּ֛ל גַּם־שְׁנֵיכֶ֖ם י֥וֹם אֶחָֽד׃
(43) Now, my son, listen to me. Flee at once to Haran, to my brother Laban. (44) Stay with him a while, until your brother’s fury subsides— (45) until your brother’s anger against you subsides—and he forgets what you have done to him. Then I will fetch you from there. Let me not lose you both in one day!”
(ח) וַיַּעֲנ֨וּ כׇל־הָעָ֤ם יַחְדָּו֙ וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַעֲשֶׂ֑ה וַיָּ֧שֶׁב מֹשֶׁ֛ה אֶת־דִּבְרֵ֥י הָעָ֖ם אֶל־יְהֹוָֽה׃
(8) All the people answered as one, saying, “All that the LORD has spoken we will do!” And Moses brought back the people’s words to the LORD.
(כח) בְּעַד֩ הַחַלּ֨וֹן נִשְׁקְפָ֧ה וַתְּיַבֵּ֛ב אֵ֥ם סִֽיסְרָ֖א בְּעַ֣ד הָאֶשְׁנָ֑ב {ס}
מַדּ֗וּעַ בֹּשֵׁ֤שׁ רִכְבּוֹ֙ לָב֔וֹא {ס} מַדּ֣וּעַ אֶֽחֱר֔וּ פַּעֲמֵ֖י מַרְכְּבוֹתָֽיו׃ {ס}
(כט) חַכְמ֥וֹת שָׂרוֹתֶ֖יהָ תַּעֲנֶ֑ינָּה {ס}
אַף־הִ֕יא תָּשִׁ֥יב אֲמָרֶ֖יהָ לָֽהּ׃ {ס} (ל) הֲלֹ֨א יִמְצְא֜וּ יְחַלְּק֣וּ שָׁלָ֗ל {ס} רַ֤חַם רַחֲמָתַ֙יִם֙ לְרֹ֣אשׁ גֶּ֔בֶר {ס} שְׁלַ֤ל צְבָעִים֙ לְסִ֣יסְרָ֔א {ס}
שְׁלַ֥ל צְבָעִ֖ים רִקְמָ֑ה {ס}
צֶ֥בַע רִקְמָתַ֖יִם לְצַוְּארֵ֥י שָׁלָֽל׃
{ס}
(לא) כֵּ֠ן יֹאבְד֤וּ כׇל־אוֹיְבֶ֙יךָ֙ יְהֹוָ֔ה וְאֹ֣הֲבָ֔יו כְּצֵ֥את הַשֶּׁ֖מֶשׁ בִּגְבֻרָת֑וֹ
{ס}
וַתִּשְׁקֹ֥ט הָאָ֖רֶץ אַרְבָּעִ֥ים שָׁנָֽה׃ {פ}
(28) The mother of Sisera looked out at the window, and moaned through the lattice, Why is his chariot so long in coming?
Why are the hoofbeats of his steeds so tardy?
(29) Her wise ladies answered her,
she even returned answer to herself,
(30) Have they not found booty?
have they not divided the prey;
to every man a damsel or two;
to Sisera a booty of diverse colours,
a plunder of many coloured needlework, dyed double worked garments for the necks of the spoilers. (31) So let all Thy enemies perish, O Lord: but let them that love him be as the sun when it comes out in its might. And the land was quiet for forty years.
(ט) זֶֽה־יִהְיֶ֥ה לְךָ֛ מִקֹּ֥דֶשׁ הַקֳּדָשִׁ֖ים מִן־הָאֵ֑שׁ כׇּל־קׇ֠רְבָּנָ֠ם לְֽכׇל־מִנְחָתָ֞ם וּלְכׇל־חַטָּאתָ֗ם וּלְכׇל־אֲשָׁמָם֙ אֲשֶׁ֣ר יָשִׁ֣יבוּ לִ֔י קֹ֣דֶשׁ קׇֽדָשִׁ֥ים לְךָ֛ ה֖וּא וּלְבָנֶֽיךָ׃
(9) This shall be yours from the most holy sacrifices, the offerings by fire:-c every such offering that they render to Me as most holy sacrifices, namely, every meal offering, sin offering, and guilt offering of theirs, shall belong to you and your sons.
(מא) אִם־שַׁנּוֹתִי֙ בְּרַ֣ק חַרְבִּ֔י {ס} וְתֹאחֵ֥ז בְּמִשְׁפָּ֖ט יָדִ֑י
אָשִׁ֤יב נָקָם֙ לְצָרָ֔י {ס}
וְלִמְשַׂנְאַ֖י אֲשַׁלֵּֽם׃
(41) When I whet My flashing bladeAnd My hand lays hold on judgment,Vengeance will I wreak on My foes,Will I deal to those who reject Me.
(כח) וְיֶ֩תֶר֩ דִּבְרֵ֨י יָרׇבְעָ֜ם וְכׇל־אֲשֶׁ֤ר עָשָׂה֙ וּגְבוּרָת֣וֹ אֲשֶׁר־נִלְחָ֔ם וַאֲשֶׁ֨ר הֵשִׁ֜יב אֶת־דַּמֶּ֧שֶׂק וְאֶת־חֲמָ֛ת לִיהוּדָ֖ה בְּיִשְׂרָאֵ֑ל הֲלֹא־הֵ֣ם כְּתוּבִ֗ים עַל־סֵ֛פֶר דִּבְרֵ֥י הַיָּמִ֖ים לְמַלְכֵ֥י יִשְׂרָאֵֽל׃
(28) The other events of Jeroboam’s reign, and all his actions and exploits, how he fought and recovered Damascus and Hamath for Judah in Israel,-e are recorded in the Annals of the Kings of Israel.
אמר רבי לוי גדולה תשובה שמגעת עד כסא הכבוד שנא' (הושע יד, ב) שובה ישראל עד יהוה אלהיך
Rabbi Levi said, "Great is teshuvah, because it reaches to the Throne of Glory, as it is written (Hosea 14:2), "Return, O Israel, unto Adonai your God."
(א) כָּל מִצְוֹת שֶׁבַּתּוֹרָה בֵּין עֲשֵׂה בֵּין לֹא תַּעֲשֶׂה אִם עָבַר אָדָם עַל אַחַת מֵהֶן בֵּין בְּזָדוֹן בֵּין בִּשְׁגָגָה כְּשֶׁיַּעֲשֶׂה תְּשׁוּבָה וְיָשׁוּב מֵחֶטְאוֹ חַיָּב לְהִתְוַדּוֹת לִפְנֵי הָאֵל בָּרוּךְ הוּא שֶׁנֶּאֱמַר (במדבר ה-ו) "אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ" וְגוֹ' (במדבר ה-ז) "וְהִתְוַדּוּ אֶת חַטָּאתָם אֲשֶׁר עָשׂוּ" זֶה וִדּוּי דְּבָרִים. וִדּוּי זֶה מִצְוַת עֲשֵׂה. כֵּיצַד מִתְוַדִּין. אוֹמֵר אָנָּא הַשֵּׁם חָטָאתִי עָוִיתִי פָּשַׁעְתִּי לְפָנֶיךָ וְעָשִׂיתִי כָּךְ וְכָךְ וַהֲרֵי נִחַמְתִּי וּבֹשְׁתִּי בְּמַעֲשַׂי וּלְעוֹלָם אֵינִי חוֹזֵר לְדָבָר זֶה. וְזֶהוּ עִקָּרוֹ שֶׁל וִדּוּי. וְכָל הַמַּרְבֶּה לְהִתְוַדּוֹת וּמַאֲרִיךְ בְּעִנְיָן זֶה הֲרֵי זֶה מְשֻׁבָּח. וְכֵן בַּעֲלֵי חַטָּאוֹת וַאֲשָׁמוֹת בְּעֵת שֶׁמְּבִיאִין קָרְבְּנוֹתֵיהֶן עַל שִׁגְגָתָן אוֹ עַל זְדוֹנָן אֵין מִתְכַּפֵּר לָהֶן בְּקָרְבָּנָם עַד שֶׁיַּעֲשׂוּ תְּשׁוּבָה וְיִתְוַדּוּ וִדּוּי דְּבָרִים שֶׁנֶּאֱמַר (ויקרא ה-ה) "וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ". וְכֵן כָּל מְחֻיְּבֵי מִיתוֹת בֵּית דִּין וּמְחֻיְּבֵי מַלְקוֹת אֵין מִתְכַּפֵּר לָהֶן בְּמִיתָתָן אוֹ בִּלְקִיָּתָן עַד שֶׁיַּעֲשׂוּ תְּשׁוּבָה וְיִתְוַדּוּ. וְכֵן הַחוֹבֵל בַּחֲבֵרוֹ וְהַמַּזִּיק מָמוֹנוֹ אַף עַל פִּי שֶׁשִּׁלֵּם לוֹ מַה שֶּׁהוּא חַיָּב לוֹ אֵינוֹ מִתְכַּפֵּר עַד שֶׁיִּתְוַדֶּה וְיָשׁוּב מִלַּעֲשׂוֹת כָּזֶה לְעוֹלָם שֶׁנֶּאֱמַר (במדבר ה-ו) "מִכָּל חַטֹּאת הָאָדָם":
(ב) שָׂעִיר הַמִּשְׁתַּלֵּחַ לְפִי שֶׁהוּא כַּפָּרָה עַל כָּל יִשְׂרָאֵל כֹּהֵן גָּדוֹל מִתְוַדֶּה עָלָיו עַל לְשׁוֹן כָּל יִשְׂרָאֵל שֶׁנֶּאֱמַר (ויקרא טז-כא) "וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנֹת בְּנֵי יִשְׂרָאֵל". שָׂעִיר הַמִּשְׁתַּלֵּחַ מְכַפֵּר עַל כָּל עֲבֵרוֹת שֶׁבַּתּוֹרָה, הַקַּלּוֹת וְהַחֲמוּרוֹת, בֵּין שֶׁעָבַר בְּזָדוֹן בֵּין שֶׁעָבַר בִּשְׁגָגָה, בֵּין שֶׁהוֹדַע לוֹ בֵּין שֶׁלֹּא הוֹדַע לוֹ, הַכּל מִתְכַּפֵּר בְּשָׂעִיר הַמִּשְׁתַּלֵּחַ. וְהוּא שֶׁעָשָׂה תְּשׁוּבָה. אֲבָל אִם לֹא עָשָׂה תְּשׁוּבָה אֵין הַשָּׂעִיר מְכַפֵּר לוֹ אֶלָּא עַל הַקַּלּוֹת. וּמַה הֵן הַקַּלּוֹת וּמַה הֵן הַחֲמוּרוֹת. הַחֲמוּרוֹת הֵן שֶׁחַיָּבִין עֲלֵיהֶם מִיתַת בֵּית דִּין אוֹ כָּרֵת. וּשְׁבוּעַת שָׁוְא וָשֶׁקֶר אַף עַל פִּי שֶׁאֵין בָּהֶן כָּרֵת הֲרֵי הֵן מִן הַחֲמוּרוֹת. וּשְׁאָר מִצְוֹת לֹא תַּעֲשֶׂה וּמִצְוֹת עֲשֵׂה שֶׁאֵין בָּהֶן כָּרֵת הֵם הַקַּלּוֹת:
(ג) בַּזְּמַן הַזֶּה שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּם וְאֵין לָנוּ מִזְבַּח כַּפָּרָה אֵין שָׁם אֶלָּא תְּשׁוּבָה. הַתְּשׁוּבָה מְכַפֶּרֶת עַל כָּל הָעֲבֵרוֹת. אֲפִלּוּ רָשָׁע כָּל יָמָיו וְעָשָׂה תְּשׁוּבָה בָּאַחֲרוֹנָה אֵין מַזְכִּירִין לוֹ שׁוּם דָּבָר מֵרִשְׁעוֹ שֶׁנֶּאֱמַר (יחזקאל לג-יב) "רִשְׁעַת הָרָשָׁע לֹא יִכָּשֶׁל בָּהּ בְּיוֹם שׁוּבוֹ מֵרִשְׁעוֹ". וְעַצְמוֹ שֶׁל יוֹם הַכִּפּוּרִים מְכַפֵּר לַשָּׁבִים שֶׁנֶּאֱמַר (ויקרא טז-ל) "כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם":
(ד) אַף עַל פִּי שֶׁהַתְּשׁוּבָה מְכַפֶּרֶת עַל הַכּל וְעַצְמוֹ שֶׁל יוֹם הַכִּפּוּרִים מְכַפֵּר. יֵשׁ עֲבֵרוֹת שֶׁהֵן מִתְכַּפְּרִים לִשְׁעָתָן וְיֵשׁ עֲבֵרוֹת שֶׁאֵין מִתְכַּפְּרִים אֶלָּא לְאַחַר זְמַן. כֵּיצַד. עָבַר אָדָם עַל מִצְוַת עֲשֵׂה שֶׁאֵין בָּהּ כָּרֵת וְעָשָׂה תְּשׁוּבָה אֵינוֹ זָז מִשָּׁם עַד שֶׁמּוֹחֲלִין לוֹ, וּבְאֵלּוּ נֶאֱמַר (ירמיה ג-כב) "שׁוּבוּ בָּנִים שׁוֹבָבִים אֶרְפָּה מְשׁוּבֹתֵיכֶם" וְגוֹ'. עָבַר עַל מִצְוַת לֹא תַּעֲשֶׂה שֶׁאֵין בָּהּ כָּרֵת וְלֹא מִיתַת בֵּית דִּין וְעָשָׂה תְּשׁוּבָה, תְּשׁוּבָה תּוֹלָה וְיוֹם הַכִּפּוּרִים מְכַפֵּר, וּבְאֵלּוּ נֶאֱמַר (ויקרא טז-ל) "כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם". עָבַר עַל כְּרֵתוֹת וּמִיתוֹת בֵּית דִּין וְעָשָׂה תְּשׁוּבָה, תְּשׁוּבָה וְיוֹם הַכִּפּוּרִים תּוֹלִין וְיִסּוּרִין הַבָּאִין עָלָיו גּוֹמְרִין לוֹ הַכַּפָּרָה. וּלְעוֹלָם אֵין מִתְכַּפֵּר לוֹ כַּפָּרָה גְּמוּרָה עַד שֶׁיָּבוֹאוּ עָלָיו יִסּוּרִין, וּבְאֵלּוּ נֶאֱמַר (תהילים פט-לג) "וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם וּבִנְגָעִים עֲוֹנָם". בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁלֹּא חִלֵּל אֶת הַשֵּׁם בְּשָׁעָה שֶׁעָבַר אֲבָל הַמְחַלֵּל אֶת הַשֵּׁם אַף עַל פִּי שֶׁעָשָׂה תְּשׁוּבָה וְהִגִּיעַ יוֹם הַכִּפּוּרִים וְהוּא עוֹמֵד בִּתְשׁוּבָתוֹ וּבָאוּ עָלָיו יִסּוּרִין אֵינוֹ מִתְכַּפֵּר לוֹ כַּפָּרָה גְּמוּרָה עַד שֶׁיָּמוּת. אֶלָּא תְּשׁוּבָה יוֹם הַכִּפּוּרִים וְיִסּוּרִין שְׁלָשְׁתָּן תּוֹלִין וּמִיתָה מְכַפֶּרֶת שֶׁנֶּאֱמַר (ישעיה כב-יד) "וְנִגְלָה בְאָזְנָי יהוה צְבָאוֹת" וְגוֹ' (ישעיה כב-יד) "אִם יְכֻפַּר הֶעָוֹן הַזֶּה לָכֶם עַד תְּמֻתוּן":
(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.
(3) When the Holy Temple does not exist and there is no altar of atonement, teshuvah is all that there is - teshuvah atones for all sins. Even a person who was wicked all his days and did teshuvah at the end, we do not mention any part of his wickedness, as it says, As for the wickedness of the wicked, he will not stumble on it in the day that he turns away from his wickedness (Ezekiel 33:12). And the day of Yom Kippur itself atones for those who do teshuvah, as it says, For that day will atone for you (Leviticus 16:30).
(4) Even though teshuvah atones for all, and the day of Yom Kippur itself atones - there are some sins that can be atoned for in their time, and some sins which are only atoned after time has passed. What case is that? If a person violated a positive commandment for which the punishment is not karet and did teshuvah - before he can even move he is forgiven, and regarding such people it is said, Return, backsliding children; I will heal your backslidings (Jeremiah 3:22). If a person violated a negative commandment for which the punishment is neither karet nor capital punishment and did teshuvah – the teshuvah suspends it and Yom Kippur effects atonement; and regarding such people it is said, For that day will atone for you (Leviticus 16:30). If a person violated [a commandment for which the punishment is] karet or capital punishment and did teshuvah – the teshuvah and Yom Kippur suspend it and the suffering that falls upon him effects atonement. And no matter how much time passes, he does not receive full atonement until suffering falls upon him; and regarding such people it is said, Then will I visit their transgression with the rod, and their iniquity with strokes (Psalms 89:33). What cases are we discussing? Cases in which he did not disgrace the name [of God] at the moment of violation. But someone who disgraces the name [of God], even if he does teshuvah, and Yom Kippur passes and he remains in his teshuvah, and suffering befalls him – he does not receive full atonement until he dies; the teshuvah, Yom Kippur, and the suffering all suspend and death atones, as it says, And the Lord of Hosts revealed Himself in my ears: Surely this iniquity shall not be atoned until you die (Isaiah 22:14).
Rabbi Michael Schoen: How is Teshuva Possible?
Teshuvah, repentance, seems illogical. True, a sinner must change his ways to avoid further punishment. Yet by what logic can a previous sin be forgiven? Why shouldn’t he be punished for the bad he has done?
One might answer that Hashem wipes away our sins because He is all-merciful. This answer, however, doesn’t stand up to scrutiny. For, consider the fact that a person can also erase his good deeds if he sincerely regrets them. As Rambam states: "Whoever regrets the mitzvot he has fulfilled...and says to himself: ‘What did I get out of doing them? I wish I hadn’t done them,’ loses all of them, and no merit is remembered in his favor." (Hilchot Teshuvah 3:3)
The Rambam’s insight shows that Hashem’s "forgetting" our past is not merely a question of His mercy, for the concept can work against us as well. How, then, does teshuva work?
When G-d judges a person, He doesn’t simply weigh his sins and mitzvot on a scale. Rather, Hashem judges the individual himself. What is he? What does he represent? Does he embody good or evil?
True, a person’s essential being depends on his past actions; but he is actually judged for the gestalt of his being, the whole and not the parts.
When a person truly regrets his past, he is stating that those actions do not embody him. When being judged for what he represents, those sins that he regrets — or those mitzvot — are not factors in judgment, since they do not represent him anymore.
This understanding is apparent in the following statement of the Rambam: "When a person’s sins and merits are weighed, the first sin that he sinned is not counted, nor the second. But the third and on [are counted]. If it is found that his sins — from the third and on — are greater than his merits, then the [first] two sins are included and he is punished for them all." (Hilchot Teshuvah 3:5)
Why should Hashem "ignore" the first two sins? Bearing in mind our explanation ofteshuvah, the reason is quite clear: It is a principle of Jewish law that for an action to establish a status quo (chazakah), it must occur three times. Thus, the first two times a person sins he had not indicated that he is a person who embodies that particular transgression. He simply gave in to his evil inclination. Only when he transgresses three times can one say that he represents the sin itself, and can thus be judged for his embodiment of the evil, not for one particular sin.
Among the ways to repentance, the Rambam mentions changing one’s name, "as if to say: I am another, and am not the same person who did those deeds." (Rambam, Hilchot Teshuvah 2:4)
How can one change his name and claim to be someone else? According to our explanation, this is exactly the point of teshuvah. One must resolve that those moments spent in sin do not represent him. He is a different person, represented by mitzvot.
אמר רבי אבהו בר-זעירא: גדולה תשובה שקדמה לבריאת העולם,שנאמר: “בטרם הרים נמ יולדו… תשב אנוש עד דכא”.
“Rabbi Abahu bar Zeira said, ‘Great is Teshuvah, for it preceded the Creation of the World, as it says, ‘Before the mountains were born,…You reduced Man to nothingness, and said ‘Repent …’ (Tehilim/Psalms 90:2-3)” (Bereshit Rabbah, 1)English
(ב) בְּטֶ֤רֶם ׀ הָ֘רִ֤ים יֻלָּ֗דוּ וַתְּח֣וֹלֵֽל אֶ֣רֶץ וְתֵבֵ֑ל וּֽמֵעוֹלָ֥ם עַד־ע֝וֹלָ֗ם אַתָּ֥ה אֵֽל׃ (ג) תָּשֵׁ֣ב אֱ֭נוֹשׁ עַד־דַּכָּ֑א וַ֝תֹּ֗אמֶר שׁ֣וּבוּ בְנֵי־אָדָֽם׃
(2) Before the mountains were brought forth, Or ever Thou hadst formed the earth and the world, Even from everlasting to everlasting, Thou art God. (3) Thou turnest man to contrition; And sayest: 'Return, ye children of men.'
שאל ר' מתיא בן חרש את ר' אלעזר בן עזריה ברומי שמעת ארבע' חלוקי כפרה שהיה רבי ישמעאל דורש אמר שלשה הן ותשובה עם כל אחד ואחד עבר על עשה ושב אינו זז משם עד שמוחלין לו שנאמר (ירמיהו ג, יד) שובו בנים שובבים עבר על לא תעשה ועשה תשובה תשובה תולה ויוה"כ מכפר שנאמר (ויקרא טז, ל) כי ביום הזה יכפר עליכם מכל חטאתיכם עבר על כריתות ומיתות בית דין ועשה תשובה תשובה ויוה"כ תולין ויסורין ממרקין שנאמר (תהלים פט, לג) ופקדתי בשבט פשעם ובנגעים עונם אבל מי שיש חילול השם בידו אין לו כח בתשובה לתלות ולא ביוה"כ לכפר ולא ביסורין למרק אלא כולן תולין ומיתה ממרקת שנאמר (ישעיהו כב, יד) ונגלה באזני יהוה צבאות אם יכופר העון הזה לכם עד תמותון
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y R. Gil Student
Teshuvah, repentance, breaks through the heavenly barrier, reaching the divine throne and tearing evil decrees. However there is a large distance between heaven and earth. Does teshuvah have this same piercing power in the earthly realm? Is there a Jewish concept of parole or even dismissal of charges due to repentance?
I. Teshuvah and Theodicy
Tosafos (Kesubos 30b sv. din) ask the traditional question why bad things do not always happen to bad people. Someone who commits a sin that merits execution should be smitten by God. Yet we see many such people living long lives. Today, when many find it difficult to accept that truly bad people exist, the common question is why bad things happen to good people. Traditionally, however, the more frequent question was about the success of the wicked. As Jeremiah (12:1) asks, “Why does the way of the wicked prosper?”
Tosafos offer two answers: 1) the wicked repent and in response God lessens or entirely removes the punishment; or 2) a merit of the wicked, some good deed they performed for which they deserve reward, delays their punishment. I do not believe that these answers are intended as comprehensive theodicies. I suspect that Tosafos would accept other answers, such as those suggested by other commentators.
II. Teshuvah and the Commutation of a Sentence
Regardless, Tosafos’ first answer raises another question. A wicked person’s teshuvah removes the sin or even transforms it into something positive. This change leads God to lighten or even remove entirely the punishment. Does teshuvah similarly relieve the perpetrator from human punishment? For example, should a (duly authorized) religious court execute a murderer who undergoes a religious transformation via teshuvah or should it set him free? TheNoda Bi-Yehudah (1:OC:35) puts it this way: If witnesses to a murder only come forward decades after the event, and in the meantime the murderer repents and completely turns his life around, should the court convict and execute him for the murder?
R. Yaakov Weil of fifteenth century Germany (Responsa Mahari Weil,Dinin Ve-Halakhos 61) states that a blood avenger (Num. 35; Deut. 19) retains his right to revenge even if the murderer repents. Mahari Weil assumes that the earthly punishment is not averted by teshuvah. However, he does not explain why.
R. David HaKohen of Corfu (Responsa Radakh 30:2) was asked whether a mourner for a converso father has the same priority as other mourners. In an age when only one person recited kaddish at a time, priority was important. If a mourner for a sibling was present, would the mourner for a converso take precedence because he is saying kaddishfor his father? Or does the fact that his father was a converso, who under fear for his life converted to Christianity, remove the obligation to recite kaddish and therefore remove all priority for the mourner. TheRadakh rules that the mourner has full priority as someone mourning for his father.
In the course of this discussion, the Radakh points out that criminals are required to confess immediately prior to their executions. However, we still treat them like wicked people even after their deaths, forbidding their family from mourning or burying the deceased in family plots. The Radakh suggests that mere recitation of a confession does not constitute repentance. However, a truly penitent criminal, after his execution, is buried among his family and is mourned. R. Yosef Engel (Gilyonei Ha-Shas, Makkos 13b) points out that the Radakh would still have the court execute a repentant criminal. The lenient treatment does not undo the sentence.
R. Engel (ibid.) discusses three reasons why the court should not absolve a repentant criminal.1 However, I am not convinced they all withstand scrutiny.
III. Who Knows?
The Mabit (Beis Elokim, Teshuvah ch. 2) offers two reasons why a court must still punish a repentant criminal. One of these is that the court cannot know who truly repents. I find this the most surprising of all reasons because courts already have a procedure for detecting penitents. Indeed, the responsa literature indicates that communities have needed to use this procedure over the ages.
Men who engage in wicked behavior are invalid as witnesses in court. The Gemara (Sanhedrin 25b) describes how such men regain their credibility. In theory, all they need to do is repent. However, in practice they must prove their repentance by going in the other extreme. Gamblers must destroy their gambling paraphernalia and not even play the gambling game without money; interest lenders must tear up their contracts and refrain from lending with interest in even permissible situations; merchants who sell forbidden fruits of the Shemitah year must pass another Shemitah year without succumbing. Jewish law allows for criminals to demonstrate their changed ways, to prove theirteshuvah.
Similarly, chazzanim and shochetim, cantors and slaughterers, who are caught sinning must be removed from their positions and can only regain their jobs after demonstrating their teshuvah. As can be expected, many such cases have arisen over the years, leading to wide discussion of general principles and specific cases.2 The bottom line is that religious courts already recognize repentance and have a mechanism for determining its sincerity. Therefore, this reason seems difficult.
IV. Then What?
The Noda Bi-Yehudah (1:OC:35) argues that if courts commute sentences for penitent criminals, they will effectively undermine the entire judicial system. Of what purpose is a law if we do not enforce it? God intended the punishments as a deterrent. If no one is ever punished, and a convicted killer can easily say that he repents, then the divinely ordained punishment is undermined.
This seems to be a combination of the previous concern of being unable to determine true repentance and another concern about deterrence. We already responded to the first issue. This would mean that not just anyone could claim to repent. Such a claim would have to be accompanied by appropriate behavior. But even then, someone wishing to avoid execution could falsely change his behavior. While a cantor wishing to regain his job could fake repentance, presumably someone awaiting execution has greater motivation.
However, it seems the validity of this concern is a debate between Rashi and Tosafos. Rashi (Makos 5a sv. mai ta’ama) states that a criminal who confesses before witnesses testify against him in court exempts himself from punishment. Tosafos (ad loc., sv. de-be-idna) argue that this position would nullify all punishments. Criminals could simply immediately confess their crimes, thereby avoiding punishment. This seems to be precisely the Noda Bi-Yehudah‘s concern about repentance.
R. Tzvi Hirsch Chajes (Glosses, Makkos, ad loc.) defends Rashi on two points. First, he notes that the conclusion of the Gemara in Bava Kama (75b) is that someone who confesses to a fine (as opposed to physical punishment, which is Rashi’s extension) is exempt from paying the fine, but only if his confession obligates him to pay the principal amount. A confession that totally exempts one from paying anything is too easy. Similarly, R. Chajes contends, Rashi is arguing that someone who confesses to murder will still be punished, just not executed. The court will find a lesser punishment to impose. However, R. Ya’akov Ettlinger (Arukh La-Ner, Makkos, ad loc.) convincingly argues that Rashi on Bava Kama reads the Gemara differently and allows for a confession that completely exempts the perpetrator.
R. Chajes makes another point that indirectly responds to the Noda Bi-Yehudah. The Sages were not concerned that courts would only administer the Torah’s punishments infrequently. To the contrary, they embraced the concept. The Mishnah (Makkos 7a) states that a court should execute at most once a decade, or even less frequently. It seems that allowing repentance to remove an execution sentence is consistent with this Talmudic attitude. R. Chajes suggests that this explains Rashi’s view that a criminal is exempted from punishment if he confesses, even without full repentance, before the court receives testimony against him. This would also seem to respond to the Noda Bi-Yehudah‘s explanation for the reason that courts punish a penitent criminal.
V. Sin and Punishment
The Mabit‘s second reason why a court must punish a repentant criminal is that all sin requires punishment. Even after teshuvah, the sin must still be punished. Either a court will punish the criminal or God will. The Mabit explains that this is why Tosafos say that God will lighten the punishment of a penitent sinner. He must still administer some punishment. And so must a human court.
However, this approach seems to ignore a key phrase in Tosafos. Tosafos explicitly state that God either lessens or removes the punishment. There is at least some case in which God refrains entirely from punishing a repentant criminal. R. Ya’akov Emden (She’eilas Ya’avetz 2:9) goes so far as to disagree with Tosafos over this phrase. R. Emden believes that every criminal must be punished.
Allow me a brief digression to describe R. Emden’s case because it is so interesting. One of the attendees at R. Emden’s private minyanreluctantly went to the main shul in town and saw someone treat the shul disrespectfully by smoking a pipe at the entrance during service. This man objected and knocked the pipe out of the other man’s mouth. This other man then pulled out a knife and stabbed the first man fatally, in shul. Apparently, there was insufficient evidence to convict the killer so the local (gentile) court was willing to acquit him if he swore his innocence. The perpetrator’s rabbi ruled that he was allowed to swear falsely to save his life. R. Emden wrote this responsum to argue that this murderer, even if penitent, must be punished and may not swear falsely in court.
VI. Inadmissible
The Maharal (Nesivos Olam, Teshuvah, ch. 2) offers two related reasons why a court cannot change its sentence based on the perpetrator’s repentance. First, earthly courts only focus on the bad, the crime. In contrast, the heavenly court looks at all sides of the issue, including the good. I think this means that God considers all extenuating circumstances, including mindset and subsequent developments. A human court can only look at the facts of the crime and not the broader picture.
Maharal adds that teshuvah brings an individual closer to God. It is a change in the relationship between an individual and God. Therefore, only God can accept penitents and no one else. A human court has no place in this personal relationship. This second, mystical approach is difficult to understand given the practical reality of accepting penitentchazzanim and shochetim. The human court is not acceptingteshuvah but recognizing its effect on the perpetrator.
Perhaps the Maharal means that teshuvah is inadmissible in a criminal trial in a religious court. Certainly American judges are limited in the evidence they can consider. Evidence obtained illegally or otherwise inadmissible cannot be utilized in reaching a decision. We can easily transfer this concept to a religious court and suggest, based on the Maharal, that repentance is inadmissible in a Jewish criminal trial. However, in determining rehabilitation, which is not a trial, repentance is admissible as a character assessment.
The Mishnah (Avos 1:6) tells us to judge every person–all the person–favorably. Some commentators (e.g. Sefas Emes) interpret this to mean that we must look at a person and consider his whole personality and his complete circumstances rather than looking at a specific incident. From what we have learned, this is a divine perspective. Human courts are procedurally limited in their focus. On a personal level, though, we are asked to look more broadly, to see a person’s bigger picture which is usually more positive.
As we enter Rosh Hashanah and the season of heavenly judgment, we pray that our own larger picture be taken into account. Our many merits should lighten the load of any misdeed we may have committed. In preparation, we can consider how we can judge others with this heavenly perspective. By acting more divinely, we can see the world more positively and, in return, be judged favorably as well.
כָּל מִצְוֹת שֶׁבַּתּוֹרָה בֵּין עֲשֵׂה בֵּין לֹא תַּעֲשֶׂה אִם עָבַר אָדָם עַל אַחַת מֵהֶן בֵּין בְּזָדוֹן בֵּין בִּשְׁגָגָה כְּשֶׁיַּעֲשֶׂה תְּשׁוּבָה וְיָשׁוּב מֵחֶטְאוֹ חַיָּב לְהִתְוַדּוֹת לִפְנֵי הָאֵל בָּרוּךְ הוּא שֶׁנֶּאֱמַר (במדבר ה ו) "אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ" וְגוֹ' (במדבר ה ז) "וְהִתְוַדּוּ אֶת חַטָּאתָם אֲשֶׁר עָשׂוּ" זֶה וִדּוּי דְּבָרִים. וִדּוּי זֶה מִצְוַת עֲשֵׂה. כֵּיצַד מִתְוַדִּין. אוֹמֵר אָנָּא הַשֵּׁם חָטָאתִי עָוִיתִי פָּשַׁעְתִּי לְפָנֶיךָ וְעָשִׂיתִי כָּךְ וְכָךְ וַהֲרֵי נִחַמְתִּי וּבֹשְׁתִּי בְּמַעֲשַׂי וּלְעוֹלָם אֵינִי חוֹזֵר לְדָבָר זֶה. וְזֶהוּ עִקָּרוֹ שֶׁל וִדּוּי. וְכָל הַמַּרְבֶּה לְהִתְוַדּוֹת וּמַאֲרִיךְ בְּעִנְיָן זֶה הֲרֵי זֶה מְשֻׁבָּח. וְכֵן בַּעֲלֵי חַטָּאוֹת וַאֲשָׁמוֹת בְּעֵת שֶׁמְּבִיאִין קָרְבְּנוֹתֵיהֶן עַל שִׁגְגָתָן אוֹ עַל זְדוֹנָן אֵין מִתְכַּפֵּר לָהֶן בְּקָרְבָּנָם עַד שֶׁיַּעֲשׂוּ תְּשׁוּבָה וְיִתְוַדּוּ וִדּוּי דְּבָרִים שֶׁנֶּאֱמַר (ויקרא ה ה) "וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ". וְכֵן כָּל מְחֻיְּבֵי מִיתוֹת בֵּית דִּין וּמְחֻיְּבֵי מַלְקוֹת אֵין מִתְכַּפֵּר לָהֶן בְּמִיתָתָן אוֹ בִּלְקִיָּתָן עַד שֶׁיַּעֲשׂוּ תְּשׁוּבָה וְיִתְוַדּוּ. וְכֵן הַחוֹבֵל בַּחֲבֵרוֹ וְהַמַּזִּיק מָמוֹנוֹ אַף עַל פִּי שֶׁשִּׁלֵּם לוֹ מַה שֶּׁהוּא חַיָּב לוֹ אֵינוֹ מִתְכַּפֵּר עַד שֶׁיִּתְוַדֶּה וְיָשׁוּב מִלַּעֲשׂוֹת כָּזֶה לְעוֹלָם שֶׁנֶּאֱמַר (במדבר ה ו) "מִכָּל חַטֹּאת הָאָדָם":
All commandments of the Torah, whether they be mandatory or prohibitive, if a man violates any one of them, either presumptuously or erroneously, when he will repent himself and turn away from his sinful way, he is obliged to confess before God, blessed is He! even as it is said: "When a man or woman shall commit any sin..… Then they shall confess their sin which they have done (Num. 5.6–7), which is a confession of words. Such confession is a mandatory commandment. How is the verbal confession made? The sinner says thus: "I beseech Thee, O Great Name! I have sinned; I have been obstinate; I have committed profanity against Thee, particularly in doing thus and such. Now, behold! I have repented and am ashamed of my actions; forever will I not relapse into this thing again." This is the elementary form of confession; but whosoever elaborates in confessing and extends this subject is, indeed, praise-worthy. Likewise all those who bring sin-offerings or trespass-offerings, when they offer their sacrifices, whether for their errors or for their spitefulness, find no atonement in their sacrifices, unless they repent, and deliver themselves of a verbal confession, even as it is said: "He shall confess that he hath sinned in that thing" (Lev. 5.5) So, too, are the guilty upon whom the tribunal pronounced either a sentence of death or of stripes, who find no atonement either in their death or in being lashed unless they do repent and make verbal confession. Even he, who injures his friend or causes him damages in money matters, although he makes restitution of what he owes him, finds no atonement, unless he makes verbal confession and repents by obligating himself never to repeat this again, even as is said: "Any sin that man commits" (Num. 5.6).1Sifra, Lev. 5; Yoma, 36b; Shebu’ot, 13a; Sanhedrin, 43a; Baba Kama, 92b.C.
אֵי זוֹ הִיא תְּשׁוּבָה גְּמוּרָה. זֶה שֶׁבָּא לְיָדוֹ דָּבָר שֶׁעָבַר בּוֹ וְאֶפְשָׁר בְּיָדוֹ לַעֲשׂוֹתוֹ וּפֵרַשׁ וְלֹא עָשָׂה מִפְּנֵי הַתְּשׁוּבָה. לֹא מִיִּרְאָה וְלֹא מִכִּשְׁלוֹן כֹּחַ. כֵּיצַד. הֲרֵי שֶׁבָּא עַל אִשָּׁה בַּעֲבֵרָה וּלְאַחַר זְמַן נִתְיַחֵד עִמָּהּ וְהוּא עוֹמֵד בְּאַהֲבָתוֹ בָּהּ וּבְכֹחַ גּוּפוֹ וּבַמְּדִינָה שֶׁעָבַר בָּהּ וּפָרַשׁ וְלֹא עָבַר זֶהוּ בַּעַל תְּשׁוּבָה גְּמוּרָה. הוּא שֶׁשְּׁלֹמֹה אָמַר (קהלת יב א) "וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ". וְאִם לֹא שָׁב אֶלָּא בִּימֵי זִקְנוּתוֹ וּבְעֵת שֶׁאִי אֶפְשָׁר לוֹ לַעֲשׂוֹת מַה שֶּׁהָיָה עוֹשֶׂה אַף עַל פִּי שֶׁאֵינָהּ תְּשׁוּבָה מְעֻלָּה מוֹעֶלֶת הִיא לוֹ וּבַעַל תְּשׁוּבָה הוּא. אֲפִלּוּ עָבַר כָּל יָמָיו וְעָשָׂה תְּשׁוּבָה בְּיוֹם מִיתָתוֹ וּמֵת בִּתְשׁוּבָתוֹ כָּל עֲוֹנוֹתָיו נִמְחָלִין שֶׁנֶּאֱמַר (קהלת יב ב) "עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וְהַיָּרֵחַ וְהַכּוֹכָבִים וְשָׁבוּ הֶעָבִים אַחַר הַגֶּשֶׁם" שֶׁהוּא יוֹם הַמִּיתָה. מִכְּלָל שֶׁאִם זָכַר בּוֹרְאוֹ וְשָׁב קֹדֶם שֶׁיָּמוּת נִסְלַח לוֹ:
What is complete repentance? He who once more had in it in his power to repeat a violation, but separated himself therefrom, and did not do it because of repentance, not out of fear or lack of strength. For example? One who knew a woman sinfully, and after a process of time he met her again privately, and he still loving her as theretofore, and he being in a state of potency, and the meeting is in the same land where the sin was first committed, if he parted without sinning, he has attained complete repentance. Of such Solomon said: "Remember then thy Creator in the days of thy youth" (Ecc. 12.1). Even if he made no reparation save in his old age, at a time when it was already impossible for him to repeat his misdeeds, although it is not the best repentance, it still is of help to him and he is considered a penitent. Moreover, though he continued a life of sin but did repent on his dying day, and did die a penitent, all of his sins are forgiven, even as it is said: "While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain" (Ibid. 12.2), yea, that is the day of death. Deduct herefrom that if he remembered his Creator and did repent ere he died, he was forgiven.1Ibid. 86b; Kiddushin, 40b; Shabbat, 151a. C.
וּמַה הִיא הַתְּשׁוּבָה. הוּא שֶׁיַּעֲזֹב הַחוֹטֵא חֶטְאוֹ וִיסִירוֹ מִמַּחֲשַׁבְתּוֹ וְיִגְמֹר בְּלִבּוֹ שֶׁלֹּא יַעֲשֵׂהוּ עוֹד שֶׁנֶּאֱמַר (ישעיה נה ז) "יַעֲזֹב רָשָׁע דַּרְכּוֹ" וְגוֹ'. וְכֵן יִתְנַחֵם עַל שֶׁעָבַר שֶׁנֶּאֱמַר (ירמיה לא יח) "כִּי אַחֲרֵי שׁוּבִי נִחַמְתִּי". וְיָעִיד עָלָיו יוֹדֵעַ תַּעֲלוּמוֹת שֶׁלֹּא יָשׁוּב לְזֶה הַחֵטְא לְעוֹלָם שֶׁנֶּאֱמַר (הושע יד ד) "וְלֹא נֹאמַר עוֹד אֱלֹהֵינוּ לְמַעֲשֵׂה יָדֵינוּ" וְגוֹ'. וְצָרִיךְ לְהִתְוַדּוֹת בִּשְׂפָתָיו וְלוֹמַר עִנְיָנוֹת אֵלּוּ שֶׁגָּמַר בְּלִבּוֹ:
What is repentance? The sinner shall cease sinning, and remove sin from his thoughts, and wholeheartedly conclude not to revert back to it, even as it is said: "Let the wicked forsake his way" (Is. 55.7); so, too, shall he be remorseful on what was past, even as it is said: "Surely after that I was turned, I repented" (Jer. 31. 19). In addition thereto he should take to witness Him Who knoweth all secrets that forever he will not turn to repeat that sin again, according to what it is said: "Say unto Him.… neither will we call any more the work of our hands our gods" (Hos. 14.3–4). It is, moreover, essential that his confession shall be by spoken words of his lips, and all that which he concluded in his heart shall be formed in speech.2Yoma, 57b; Shabbat, 121. G.
כָּל הַמִּתְוַדֶּה בִּדְבָרִים וְלֹא גָּמַר בְּלִבּוֹ לַעֲזֹב הֲרֵי זֶה דּוֹמֶה לְטוֹבֵל וְשֶׁרֶץ בְּיָדוֹ שֶׁאֵין הַטְּבִילָה מוֹעֶלֶת לוֹ עַד שֶׁיַּשְׁלִיךְ הַשֶּׁרֶץ. וְכֵן הוּא אוֹמֵר וּמוֹדֶה וְעֹזֵב יְרֻחָם. וְצָרִיךְ לִפְרֹט אֶת הַחֵטְא שֶׁנֶּאֱמַר (שמות לב לא) "אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדלָה וַיַּעֲשׂוּ לָהֶם אֱלֹהֵי זָהָב":
He who confesses by speech but has not his heart's consent to abandon his erstwhile conduct, behold him, he is like one taking an immersion of purification and in his grasp is an impure creeping thing, when he knows the immersion to be of no value till he cast away the impure creeping thing. Even so it is advised to do, saying: "But whoso confesseth and forsaketh them shall shall obtain mercy" (Pro. 28. 13). In confessing to God, it is obligatory to name the sin, even as it is said: "Oh, this people have sinned a great sin, and have made them a god of gold" (Ex. 32.31).3Ta’anit, 16a; Yoma, 86b. C.
מִדַּרְכֵי הַתְּשׁוּבָה לִהְיוֹת הַשָּׁב צוֹעֵק תָּמִיד לִפְנֵי הַשֵּׁם בִּבְכִי וּבְתַחֲנוּנִים וְעוֹשֶׂה צְדָקָה כְּפִי כֹּחוֹ וּמִתְרַחֵק הַרְבֵּה מִן הַדָּבָר שֶׁחָטָא בּוֹ וּמְשַׁנֶּה שְׁמוֹ כְּלוֹמַר אֲנִי אַחֵר וְאֵינִי אוֹתוֹ הָאִישׁ שֶׁעָשָׂה אוֹתָן הַמַּעֲשִׂים וּמְשַׁנֶּה מַעֲשָׂיו כֻּלָּן לְטוֹבָה וּלְדֶרֶךְ יְשָׁרָה וְגוֹלֶה מִמְּקוֹמוֹ. שֶׁגָּלוּת מְכַפֶּרֶת עָוֹן מִפְּנֵי שֶׁגּוֹרֶמֶת לוֹ לְהִכָּנַע וְלִהְיוֹת עָנָו וּשְׁפַל רוּחַ:
Among the ways of repentance are, for the penitent to continue to cry out in tearful supplication before the Name, to bestow alms according to his means, and to distance himself exceedingly from the thing wherein he sinned, to have his indentity changed, as if saying: "I am now another person, and not that person who perpetrated those misdeeds", to completely change his conduct for the good and straight path, and to exile himself from his place of residence, for exile atones iniquity, because it leads him to submissiveness and to be meek and humble-spirited.4Rosh-ha-Shanah, 16b. C.
וְשֶׁבַח גָּדוֹל לַשָּׁב שֶׁיִּתְוַדֶּה בָּרַבִּים וְיוֹדִיעַ פְּשָׁעָיו לָהֶם וּמְגַלֶּה עֲבֵרוֹת שֶׁבֵּינוֹ לְבֵין חֲבֵרוֹ לַאֲחֵרִים וְאוֹמֵר לָהֶם אָמְנָם חָטָאתִי לִפְלוֹנִי וְעָשִׂיתִי לוֹ כָּךְ וְכָךְ וַהֲרֵינִי הַיּוֹם שָׁב וּמִתְנַחֵם. וְכָל הַמִּתְגָּאֶה וְאֵינוֹ מוֹדִיעַ אֶלָּא מְכַסֶּה פְּשָׁעָיו אֵין תְּשׁוּבָתוֹ גְּמוּרָה שֶׁנֶּאֱמַר (משלי כח יג) "מְכַסֶּה פְשָׁעָיו לֹא יַצְלִיחַ". בַּמֶּה דְּבָרִים אֲמוּרִים בַּעֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ אֲבָל בַּעֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם אֵינוֹ צָרִיךְ לְפַרְסֵם עַצְמוֹ וְעַזּוּת פָּנִים הִיא לוֹ אִם גִּלָּם. אֶלָּא שָׁב לִפְנֵי הָאֵל בָּרוּךְ הוּא וּפוֹרֵט חֲטָאָיו לְפָנָיו וּמִתְוַדֶּה עֲלֵיהֶם לִפְנֵי רַבִּים סְתָם. וְטוֹבָה הִיא לוֹ שֶׁלֹּא נִתְגַּלָּה עֲוֹנוֹ שֶׁנֶּאֱמַר (תהילים לב א) "אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חֲטָאָה":
The penitent who confesses publicly is praiseworthy, and it is commendable for him to let the public know his iniquities, and to reveal the sins between himself and his neighbor to others, saying to them: "Truly, I have sinned against that man, and I have wronged him thus and such, but, behold me this day, I repent and am remorseful". But he, who is arrogant and reveals not but covers up his sins, is not a wholehearted penitent, of whom it is said: "He that covereth his sins shall not prosper" (Prov. 28.13). But that is saying solely concerning sins between man and man, but sins between man and God, the penitent need not make public, on the contrary it would be impudent of him to reveal them. He, however, should repent before God, blessed is he! and before Him he should detail his sins; and then make public confession upon them by simply saying: "I have sinned". Such procedure is, indeed, for his own good, even as it is said: "Blessed is he whose transgression is forgiven, whose sin is covered (Ps. 32.1).6Rosh ha-Shanah, 18a. C.
אָסוּר לָאָדָם לִהְיוֹת אַכְזָרִי וְלֹא יִתְפַּיֵּס אֶלָּא יְהֵא נוֹחַ לִרְצוֹת וְקָשֶׁה לִכְעֹס וּבְשָׁעָה שֶׁמְּבַקֵּשׁ מִמֶּנּוּ הַחוֹטֵא לִמְחל מוֹחֵל בְּלֵב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה. וַאֲפִלּוּ הֵצֵר לוֹ וְחָטָא לוֹ הַרְבֵּה לֹא יִקֹּם וְלֹא יִטֹּר. וְזֶהוּ דַּרְכָּם שֶׁל זֶרַע יִשְׂרָאֵל וְלִבָּם הַנָּכוֹן. אֲבָל הָעוֹבְדֵי כּוֹכָבִים עַרְלֵי לֵב אֵינָן כֵּן אֶלָּא (וְעֶבְרָתָן) [וְעֶבְרָתוֹ] שְׁמָרָה נֶצַח. וְכֵן הוּא אוֹמֵר עַל הַגִּבְעוֹנִים לְפִי שֶׁלֹּא מָחֲלוּ וְלֹא נִתְפַּיְּסוּ וְהַגִּבְעֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה:
It is forbidden for man to be ill-natured and unforgiving, for he must be easily appeased but unwidely to wrath; and when a sinner implores him for pardon, he should grant him pardon wholeheartedly and soulfully. Even if one persecuted him and sinned against him exceedingly he should not be vengeful and grudge-bearing, for such is the path of the seed of Israel and of their excellent heart. Only the idolaters are not so, they are of uncircumcised heart, and their wrath is ever-watchful; and, because the Gibonites were unforgiving and unappeasing, that of them it is said: "Now the Gibonites were not of the children of Israel" (II. Samuel, 21.2).11Baba Kamma, 92a. C.
אֵין הַתְּשׁוּבָה וְלֹא יוֹם הַכִּפּוּרִים מְכַפְּרִין אֶלָּא עַל עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם כְּגוֹן מִי שֶׁאָכַל דָּבָר אָסוּר אוֹ בָּעַל בְּעִילָה אֲסוּרָה וְכַיּוֹצֵא בָּהֶן. אֲבָל עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ כְּגוֹן הַחוֹבֵל אֶת חֲבֵרוֹ אוֹ הַמְקַלֵּל חֲבֵרוֹ אוֹ גּוֹזְלוֹ וְכַיּוֹצֵא בָּהֶן אֵינוֹ נִמְחַל לוֹ לְעוֹלָם עַד שֶׁיִּתֵּן לַחֲבֵרוֹ מַה שֶּׁהוּא חַיָּב לוֹ וִירַצֵּהוּ. אַף עַל פִּי שֶׁהֶחֱזִיר לוֹ מָמוֹן שֶׁהוּא חַיָּב לוֹ צָרִיךְ לְרַצּוֹתוֹ וְלִשְׁאל מִמֶּנּוּ שֶׁיִּמְחל לוֹ. אֲפִלּוּ לֹא הִקְנִיט אֶת חֲבֵרוֹ אֶלָּא בִּדְבָרִים צָרִיךְ לְפַיְּסוֹ וְלִפְגֹּעַ בּוֹ עַד שֶׁיִּמְחל לוֹ. לֹא רָצָה חֲבֵרוֹ לִמְחל לוֹ מֵבִיא לוֹ שׁוּרָה שֶׁל שְׁלֹשָׁה בְּנֵי אָדָם מֵרֵעָיו וּפוֹגְעִין בּוֹ וּמְבַקְּשִׁין מִמֶּנּוּ. לֹא נִתְרַצָּה לָהֶן מֵבִיא לוֹ שְׁנִיָּה וּשְׁלִישִׁית. לֹא רָצָה מְנִיחוֹ וְהוֹלֵךְ לוֹ וְזֶה שֶׁלֹּא מָחַל הוּא הַחוֹטֵא. וְאִם הָיָה רַבּוֹ הוֹלֵךְ וּבָא אֲפִלּוּ אֶלֶף פְּעָמִים עַד שֶׁיִּמְחל לוֹ:
Neither repentance nor the Day of Atonement atone for any save for sins committed between man and God, for instance, one who ate forbidden food, or had forbidden coition and the like; but sins between man and man, for instance, one injures his neighbor, or curses his neighbor or plunders him, or offends him in like matters, is ever not absolved unless he makes restitution of what he owes and begs the forgiveness of his neighbor. And, although he make restitution of the monetory debt, he is obliged to pacify him and to beg his forgiveness. Even he offended not his neighbor in aught save in words, he is obliged to appease him and implore him till he be forgiven by him. If his neighbor refuses a committee of three friends to forgive him, he should bring to implore and beg of him; if he still refuses he should bring a second, even a third committee, and if he remains obstinate, he may leave him to himself and pass on, for the sin then rests upon him who refuses forgiveness. But if it happened to be his master, he should go and come to him for forgiveness even a thousand times till he does forgive him.10Ibid. 85b; Baba Kamma, 92a; Yoma, 87b. C.
וַיְמָרְר֨וּ אֶת־חַיֵּיהֶ֜ם בַּעֲבֹדָ֣ה קָשָׁ֗ה בְּחֹ֙מֶר֙ וּבִלְבֵנִ֔ים וּבְכָל־עֲבֹדָ֖ה בַּשָּׂדֶ֑ה אֵ֚ת כָּל־עֲבֹ֣דָתָ֔ם אֲשֶׁר־עָבְד֥וּ בָהֶ֖ם בְּפָֽרֶךְ׃
the various labors that they made them perform. Ruthlessly they made life bitter for them with harsh labor at mortar and bricks and with all sorts of tasks in the field.