Release Through Forgiving

This is one of the texts that forms the basis for Shmita and inspired me to start thinking about forgiveness:

(א) מִקֵּץ שֶׁבַע שָׁנִים תַּעֲשֶׂה שְׁמִטָּה. (ב) וְזֶה דְּבַר הַשְּׁמִטָּה שָׁמוֹט כָּל בַּעַל מַשֵּׁה יָדוֹ אֲשֶׁר יַשֶּׁה בְּרֵעֵהוּ לֹא יִגֹּשׂ אֶת רֵעֵהוּ וְאֶת אָחִיו כִּי קָרָא שְׁמִטָּה לַundefined.

(1) At the end of every seven years thou shalt make a release. (2) And this is the manner of the release: every creditor shall release that which he hath lent unto his neighbour; he shall not exact it of his neighbour and his brother; because the LORD’S release hath been proclaimed.

The following texts are from the Mishneh Torah, a code of halakha (Jewish religious law) written by Maimonides. These texts are from the fifth section (Teshuvah - Repentance) of the first book, (HaMadda' - Knowledge).

(ד) ב,ד [ג] כָּל הַמִּתְוַדֶּה בִּדְבָרִים, וְלֹא גָמַר בְּלִבּוֹ לַעֲזֹב--הֲרֵי זֶה דּוֹמֶה לְטוֹבֵל, וְשֶׁרֶץ בְּיָדוֹ, שְׁאֵין הַטְּבִילָה מוֹעֶלֶת, עַד שֶׁיַּשְׁלִיךְ הַשֶּׁרֶץ; וְכֵן הוּא אוֹמֵר "וּמוֹדֶה וְעֹזֵב, יְרֻחָם" (משלי כח,יג). וְצָרִיךְ לִפְרֹט אֶת הַחֵטְא, שֶׁנֶּאֱמָר "אָנָּא, חָטָא הָעָם הַזֶּה חֲטָאָה גְדֹלָה, וַיַּעֲשׂוּ לָהֶם, אֱלֹהֵי זָהָב" (שמות לב,לא).

(4) Anyone who confesses verbally and does not commit in his heart to abandon [sin], this is like a person who immerses mikvah while holding an unclean creature in his hand, so that the bath is not effective until he sends away the unclean creature, and so it says, One who admits and abandons is given mercy (Proverbs 28:13). And he must specify the sin, as it says, This nation has sinned a great sin and made a golden god for themselves (Exodus 32:31).

(יג) ב,יג לֹא רָצָה חֲבֵרוֹ לִמְחֹל לוֹ--מֵבִיא לוֹ שׁוּרָה שֶׁלִּשְׁלוֹשָׁה בְּנֵי אָדָם מֵרֵעָיו, וּפוֹגְעִין בּוֹ וּמְבַקְּשִׁין מִמֶּנּוּ. לֹא נִתְרַצָּה לָהֶן, מֵבִיא לוֹ שְׁנִיָּה וּשְׁלִישִׁית. לֹא רָצָה, מַנִּיחוֹ וְהוֹלֵךְ לוֹ; וְזֶה שֶׁלֹּא מָחַל, הוּא הַחוֹטֶא. וְאִם הָיָה רִבּוֹ--הוֹלֵךְ וּבָא אַפִלּוּ אֶלֶף פְּעָמִים, עַד שֶׁיִּמְחֹל לוֹ. (יד) ב,יד [י] לְפִי שֶׁאָסוּר לָאָדָם שֶׁיִּהְיֶה אַכְזָרִי וְלֹא יִתְפַּיַּס, אֵלָא יִהְיֶה נוֹחַ לְרַצּוֹת וְקָשֶׁה לִכְעֹס, וּבְשָׁעָה שֶׁמְּבַקֵּשׁ מִמֶּנּוּ הַחוֹטֶא לִמְחֹל, מוֹחֵל בְּלֵבָב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה; וְאַפִלּוּ הֵצֵר לוֹ הַרְבֵּה וְחָטָא לוֹ הַרְבֵּה, לֹא יִקֹּם וְיִטֹּר. וְזֶה הוּא דַּרְכָּם שֶׁלְּזֶרַע יִשְׂרָאֵל, וְלִבָּם הַנָּכוֹן. אֲבָל הַגּוֹיִים עַרְלֵי לֵב אֵינָן כֵּן, אֵלָא "וְעֶבְרָתוֹ שְׁמָרָה נֶצַח" (עמוס א,יא); וְכֵן הוּא אוֹמֵר עַל הַגִּבְעוֹנִים לְפִי שֶׁלֹּא מָחֲלוּ לְיִשְׂרָאֵל, "וְהַגִּבְעֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה" (שמואל ב כא,ב).

(13) 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.

(14) 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].