מצות תשובה

(1) 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.

(2) 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.

(3) 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.

(1) Twenty-four different transgressions withhold the acceptance of repentance, four of these are of great iniquity, and whosoever commits one of them, the Holy One, blessed is He! provides no means for him to repent, measured, of course, with the monstrosity of his sin. They are: (1) he who leads the public to sin, by which is also included one who witholds the public from performing a commandment; (2) he who diverts his neighbor from the good path to an evil one, for instance, a seducer and an enticer; (3) he who beholds his son cultivating bad habits and does not protest against it, for, his son being under his control, probably, by having protested, he could have separated him therefrom, as a consequence whereof it is as if he himself led him to sin; by which is also included the iniquity of every one who has a possibility to protest against others, whether individuals or many, and does not protest against them but leaves them to their stumbling; (4) he who says: "I will sin and repent"; by which is also included one who says: "I will sin and the Day of Atonement will atone".

(8) The accepted confession of all Israel contains this verse: "But all of us have sinned", which is the component part of the confession. Sins which he had made confession of one Day of Atonement, one should repeat and make confession on every other Day of Atonement. though he continues to be a penitent, even as it is said: "For I acknowledge my transgressions, and my sin is ever before me" (Ps. 51.3).⁹Ibid. C.

(1) Each and every one of the sons of man has virtues and vices. He whose virtues exceed his vices is a just man, and he whose vices exceed his virtues is an evildoer; if both are evenly balanced, he is mediocre. Even so is a state. If the virtues of all of its inhabitants exceeded their vices, it is, indeed, a just state; but if their vices exceeded, it is, indeed, a wicked state. Even such is a standard for the whole world.¹Rosh ha-Shanah, 17a C.

(36) * the sinner be punished immediately for his sin without any delay whatsoever.

(37) * that the punishment itself be wrathful as befits one who rebels against the word of the Creator, blessed be His Name.

(38) * that there be no possible repair whatsoever for the sin.

(4) Let not a penitent man imagine that he is removed at a distance from the degree of the righteous on account of the iniquities and sins which he had committed. It is not so, forsooth, but the Creator considers him beloved and desirable, as if he had ever known of no sin. Moreover, his reward is great; for, after having partaken of the taste of sin, he separated himself therefrom and conquered his passion. The sages said: "The place whereon the penitent stand the wholly righteous could not stand;" as if saying: "their degree is above the degree of those who ever did not sin, because it is more difficult for them to subdue their passion than for the others.²Berakot, 34b. C. G.

(4) Let not a penitent man imagine that he is removed at a distance from the degree of the righteous on account of the iniquities and sins which he had committed. It is not so, forsooth, but the Creator considers him beloved and desirable, as if he had ever known of no sin. Moreover, his reward is great; for, after having partaken of the taste of sin, he separated himself therefrom and conquered his passion. The sages said: "The place whereon the penitent stand the wholly righteous could not stand;" as if saying: "their degree is above the degree of those who ever did not sin, because it is more difficult for them to subdue their passion than for the others.²Berakot, 34b. C. G.