Required Reading in the Rambam - Rav A.L - המדע

(1) The foundation of all foundations and the pillar of wisdom is to know that there is a Primary Being who brought into being all existence. All the beings of the heavens, the earth, and what is between them came into existence only from the truth of His being.

(2) If one would imagine that He does not exist, no other being could possibly exist.

(3) If one would imagine that none of the entities aside from Him exist, He alone would continue to exist, and the nullification of their [existence] would not nullify His existence, because all the [other] entities require Him and He, blessed be He, does not require them nor any one of them. Therefore, the truth of His [being] does not resemble the truth of any of their [beings].

(4) This is implied by the prophet's statement [Jeremiah 10:10]: "And God, your Lord, is true" - i.e., He alone is true and no other entity possesses truth that compares to His truth. This is what [is meant by] the Torah's statement [Deuteronomy 4:35]: "There is nothing else aside from Him" - i.e., aside from Him, there is no true existence like His.

(5) This entity is the God of the world and the Lord of the entire earth. He controls the sphere with infinite and unbounded power. This power [continues] without interruption, because the sphere is constantly revolving, and it is impossible for it to revolve without someone causing it to revolve. [That one is] He, blessed be He, who causes it to revolve without a hand or any [other] corporeal dimension.

(6) The knowledge of this concept is a positive commandment, as [implied by Exodus 20:2]: "I am God, your Lord...."
Anyone who presumes that there is another god transgresses a negative commandment, as [Exodus 20:3] states: "You shall have no other gods before Me" and denies a fundamental principle [of faith], because this is the great principle [of faith] upon which all depends.

(7) This God is one. He is not two or more, but one, unified in a manner which [surpasses] any unity that is found in the world; i.e., He is not one in the manner of a general category which includes many individual entities, nor one in the way that the body is divided into different portions and dimensions. Rather, He is unified, and there exists no unity similar to His in this world.
If there were many gods, they would have body and form, because like entities are separated from each other only through the circumstances associated with body and form.
Were the Creator to have body and form, He would have limitation and definition, because it is impossible for a body not to be limited. And any entity which itself is limited and defined [possesses] only limited and defined power. Since our God, blessed be His name, possesses unlimited power, as evidenced by the continuous revolution of the sphere, we see that His power is not the power of a body. Since He is not a body, the circumstances associated with bodies that produce division and separation are not relevant to Him. Therefore, it is impossible for Him to be anything other than one.
The knowledge of this concept fulfills a positive commandment, as [implied by Deuteronomy 6:4]: "[Hear, Israel,] God is our Lord, God is one."

(8) Behold, it is explicitly stated in the Torah and [the works of] the prophets that the Holy One, blessed be He, is not [confined to] a body or physical form, as [Deuteronomy 4:39, Joshua 2:11] states: "Because God, your Lord, is the Lord in the heavens above and the earth below," and a body cannot exist in two places [simultaneously].
Also, [Deuteronomy 4:15] states: "For you did not see any image," and [Isaiah 40:25] states: "To whom can you liken Me, with whom I will be equal." Were He [confined to] a body, He would resemble other bodies.

(9) If so, what is the meaning of the expressions employed by the Torah: "Below His feet" [Exodus 24:10], "Written by the finger of God" [ibid. 31:18], "God's hand" [ibid. 9:3], "God's eyes" [Genesis 38:7], "God's ears" [Numbers 11:1], and the like?
All these [expressions were used] to relate to human thought processes which know only corporeal imagery, for the Torah speaks in the language of man. They are only descriptive terms, as [apparent from Deuteronomy 32:41]: "I will whet My lightning sword." Does He have a sword? Does He need a sword to kill? Rather, this is metaphoric imagery. [Similarly,] all [such expressions] are metaphoric imagery.
A proof of this concept: One prophet says that he saw the Holy One, blessed be He, "clothed in snow white" [Daniel 7:9], and another envisioned Him [coming] "with crimson garments from Batzra" [Isaiah 63:1]. Moses, our teacher, himself envisioned Him at the [Red] Sea as a mighty man, waging war, and, at Mount Sinai, [saw Him] as the leader of a congregation, wrapped [in a tallit].
This shows that He has no image or form. All these are merely expressions of prophetic vision and imagery and the truth of this concept cannot be grasped or comprehended by human thought. This is what the verse [Job 11:7] states: "Can you find the comprehension of God? Can you find the ultimate bounds of the Almighty?"

(10) [If so,] what did Moses, our teacher, want to comprehend when he requested: "Please show me Your glory" [Exodus 33:18]?
He asked to know the truth of the existence of the Holy One, blessed be He, to the extent that it could be internalized within his mind, as one knows a particular person whose face he saw and whose image has been engraved within one's heart. Thus, this person's [identity] is distinguished within one's mind from [that of] other men. Similarly, Moses, our teacher, asked that the existence of the Holy One, blessed be He, be distinguished in his mind from the existence of other entities, to the extent that he would know the truth of His existence as it is [in its own right].
He, blessed be He, replied to him that it is not within the potential of a living man, [a creature of] body and soul, to comprehend this matter in its entirety. [Nevertheless,] He, blessed be He, revealed to [Moses] matters which no other man had known before him - nor would ever know afterward - until he was able to comprehend [enough] from the truth of His existence, for the Holy One, blessed be He, to be distinguished in his mind from other entities, as a person is distinguished from other men when one sees his back and knows the structure of his body and [the manner in which] he is clothed.
This is alluded to by the verse [Exodus 33:23]: "You shall see My back, but you shall not see My face."

(11) Since it has been clarified that He does not have a body or corporeal form, it is also clear that none of the functions of the body are appropriate to Him: neither connection nor separation, neither place nor measure, neither ascent nor descent, neither right nor left, neither front nor back, neither standing nor sitting.
He is not found within time, so that He would possess a beginning, an end, or age. He does not change, for there is nothing that can cause Him to change.
[The concept of] death is not applicable to Him, nor is [that of] life within the context of physical life. [The concept of] foolishness is not applicable to Him, nor is [that of] wisdom in terms of human wisdom.
Neither sleep nor waking, neither anger nor laughter, neither joy nor sadness, neither silence nor speech in the human understanding of speech [are appropriate terms with which to describe Him]. Our Sages declared: "Above, there is no sitting or standing, separation or connection."

(1) The entire house of Israel are commanded regarding the sanctification of [God's] great name, as [Leviticus 22:32] states: "And I shall be sanctified amidst the children of Israel." Also, they are warned against desecrating [His holy name], as [the above verse] states: "And they shall not desecrate My holy name."
What is implied? Should a gentile arise and force a Jew to violate one of the Torah's commandments at the pain of death, he should violate the commandment rather than be killed, because [Leviticus 18:5] states concerning the mitzvot: "which a man will perform and live by them." [They were given so that] one may live by them and not die because of them. If a person dies rather than transgress, he is held accountable for his life.

(2) When does the above apply? With regard to other mitzvot, with the exception of the worship of other gods, forbidden sexual relations, and murder. However, with regard to these three sins, if one is ordered: "Transgress one of them or be killed," one should sacrifice his life rather than transgress.
When does the above apply? When the gentile desires his own personal benefit - for example, he forces a person to build a house or cook food for him on the Sabbath, he rapes a woman, or the like. However, if his intention is solely to have him violate the mitzvot, [the following rules apply:] If he is alone and there are not ten other Jews present, he should transgress and not sacrifice his life. However, if he forces him [to transgress] with the intention that he violate [a mitzvah] in the presence of ten Jews, he should sacrifice his life and not transgress. [This applies] even if [the gentile] intended merely that he violate only one of the [Torah's] mitzvot.

(3) All the above [distinctions] apply [only in times] other than times of a decree. However, in times of a decree - i.e., when a wicked king like Nebuchadnezzar or his like will arise and issue a decree against the Jews to nullify their faith or one of the mitzvot - one should sacrifice one's life rather than transgress any of the other mitzvot, whether one is compelled [to transgress] amidst ten [Jews] or one is compelled [to transgress merely] amidst gentiles.

(4) If anyone about whom it is said: "Transgress and do not sacrifice your life," sacrifices his life and does not transgress, he is held accountable for his life.
When anyone about whom it is said: "Sacrifice your life and do not transgress," sacrifices his life and does not transgress, he sanctifies [God's] name. If he does so in the presence of ten Jews, he sanctifies [God's] name in public, like Daniel, Chananiah, Mishael, Azariah, and Rabbi Akiva and his colleagues. These are those slain by [the wicked] kingdom, above whom there is no higher level. Concerning them, [Psalms 44:23] states: "For Your sake, we have been slain all day, we are viewed as sheep for the slaughter," and [Psalms 50:5] states: "Gather unto Me, My pious ones, those who have made a covenant with Me by slaughter."
When anyone about whom it is said: "Sacrifice your life and do not transgress," transgresses instead of sacrificing his life, he desecrates [God's] name. If he does so in the presence of ten Jews, he desecrates [God's] name in public, nullifies [the fulfillment of] the positive commandment of the sanctification of [God's] name, and violates the negative commandment against the desecration of God's name.
Nevertheless, since he was forced to transgress, he is not [punished by] lashing, and, needless to say, is not executed by the court even if he was forced to slay [a person]. The [punishments of] lashes and execution are administered only to one who transgresses voluntarily, [when the transgression is observed by] witnesses, and [when] a warning [was given], as [Leviticus 20:5] states concerning one who gives his children to [the worship of] Molech: "I will turn My face against that person."
The oral tradition teaches [that we can infer]: "that person" and not one who is forced [to transgress, who transgresses] inadvertently, or [who transgresses] because of an error. If, concerning the worship of false gods, which is the most serious [of sins], a person who is forced to worship is not liable for karet, nor, needless to say, execution by a court, how much more so [does this principle apply] regarding the other mitzvot of the Torah? [Similarly,] regarding forbidden sexual relations, [Deuteronomy 22:26] states: "Do not do anything to the maiden."
One who could, however, escape and flee from under the power of a wicked king and fails to do so is like a dog who returns [to lick] his vomit. He is considered as one who worships false gods willingly. He will be prevented from reaching the world to come and will descend to the lowest levels of Gehinnom.

(5) If gentiles tell [a group of] women: "Give us one of you to defile. If not, we will defile all of you," they should allow themselves all to be defiled rather than give over a single Jewish soul to [the gentiles].
Similarly, if gentiles told [a group of Jews]: "Give us one of you to kill. If not, we will kill all of you," they should allow themselves all to be killed rather than give over a single soul to [the gentiles].
However, if [the gentiles] single out [a specific individual] and say: "Give us so and so or we will kill all of you," [different rules apply]: If the person is obligated to die like Sheva ben Bichri, they may give him over to them. Initially, however, this instruction is not conveyed to them. If he is not obligated to die, they should allow themselves all to be killed rather than give over a single soul to [the gentiles].

(6) Just as these principles apply regarding being forced [to transgress], they also apply regarding sicknesses. What is implied?
When a person becomes sick and is in danger of dying, if the physicians say that his cure involves transgressing a given Torah prohibition, [the physicians' advice] should be followed. When there is a danger [to life], one may use any of the Torah prohibitions as a remedy, with the exception of the worship of false gods, forbidden sexual relations, and murder. Even when there is a danger [to life], one may not use them as a remedy. If one transgresses and uses them as a remedy, the court may impose the appropriate punishment upon him.

(7) What is the source [which teaches] that even when there is a danger to life, these three sins should not be violated? [Deuteronomy 6:5] states: "And you shall love God, your Lord, with all your heart, with all your soul, and with all your might." [The words "with all your soul" imply] even if one takes your soul.
With regard to the killing of a Jewish person to heal another person or to save a person from one who is compelling him, it is logical that one person's life should not be sacrificed for another. [The Torah has] established an equation between forbidden sexual relations and murder, as [Deuteronomy 22:26] states: "This matter is just like a case where a person rises up against his colleague and slays him."

(8) When does the above - that one may be healed using other prohibitions only when [one's life] is in danger - apply? When one uses them in a way which affords satisfaction - e.g., when one feeds a sick person insects or creeping animals, or chametz on Pesach, or when one is fed on Yom Kippur.
When, however, [the prohibited substances are used] in a way that does not grant satisfaction - e.g., one makes a bandage or compress of chametz on Pesach or from orlah, or when one is given bitter-tasting substances mixed with forbidden foods to drink - since one's palate derives no satisfaction, it is permitted even when no danger to life is involved.
Exceptions [to this leniency] are kilai hakerem and [mixtures of] milk and meat. [Deriving benefit] from them is forbidden even in a way that does not offer satisfaction. Therefore, they may not be used as a remedy even in a manner which does not grant satisfaction, except when there is danger [to life].

(9) [When] someone becomes attracted to a woman and is [love-]sick [to the extent that] he is in danger of dying, [although] the physicians say he has no remedy except engaging in sexual relations with her, he should be allowed to die rather than engage in sexual relations with her. [This applies] even if she is unmarried.
He is even not to be given instructions to speak to her [in private] behind a fence. Rather, he should die rather than be given instructions to speak to her behind a fence. [These restrictions were instituted] so that Jewish women would not be regarded capriciously, and [to prevent] these matters from [ultimately] leading to promiscuity.

(10) Whoever consciously transgresses one of the mitzvot related in the Torah, without being forced to, in a spirit of derision, to arouse [Divine] anger, desecrates [God's] name. Therefore, [Leviticus 19:12] states, regarding [taking] an oath in vain: "[for] you are desecrating the name of your Lord; I am God." If he transgresses amidst ten Jews, he desecrates [God's] name in public.
Conversely, anyone who refrains from committing a sin or performs a mitzvah for no ulterior motive, neither out of fear or dread, nor to seek honor, but for the sake of the Creator, blessed be He - as Joseph held himself back from his master's wife - sanctifies God's name.

(11) There are other deeds which are also included in [the category of] the desecration of [God's] name, if performed by a person of great Torah stature who is renowned for his piety - i.e., deeds which, although they are not transgressions, [will cause] people to speak disparagingly of him. This also constitutes the desecration of [God's] name.
For example, a person who purchases [merchandise] and does not pay for it immediately, although he possesses the money, and thus, the sellers demand payment and he pushes them off; a person who jests immoderately; or who eats and drinks near or among the common people; or whose conduct with other people is not gentle and he does not receive them with a favorable countenance, but rather contests with them and vents his anger; and the like. Everything depends on the stature of the sage. [The extent to which] he must be careful with himself and go beyond the measure of the law [depends on the level of his Torah stature.]
[The converse is] also [true]. When a sage is stringent with himself, speaks pleasantly with others, his social conduct is [attractive] to others, he receives them pleasantly, he is humbled by them and does not humble them in return, he honors them - even though they disrespect him - he does business faithfully, and does not frequently accept the hospitality of the common people or sit with them, and at all times is seen only studying Torah, wrapped in tzitzit, crowned with tefillin, and carrying out all his deeds beyond the measure of the law - provided he does not separate too far [from normal living] and thus become forlorn – to the extent that all praise him, love him, and find his deeds attractive - such a person sanctifies [God's] name. The verse [Isaiah 49:3]: "And He said to me: `Israel, you are My servant, in whom I will be glorified'" refers to him.

(1) Whoever destroys one of the holy and pure names with which the Holy One, blessed be He, is called is liable for lashes according to Scriptural [Law].
[This punishment is given because such an act violates one of the Torah's prohibitions. The prohibition is derived as follows:] With regard to the worship of false gods, [Deuteronomy 12:3-4] states: "And you shall destroy their names from this place. Do not do this to God, your Lord."

(2) There are seven names [for God]:
a) The name which is written Yud-Hey-Vav-Hey. This is [referred to as God's] explicit name and is [also] written Alef-Daled-Nun-Yud.
b) [The name] El;
c) [The name] Elo'ah;
d) [The name] Elohim;
e) [The name] Elohai;
f) [The name] Shaddai;
g) [The name] Tz'vaot;
Whoever erases even one letter from [any of] these seven names is [liable for] lashes.

(3) All [the letters] which are connected to [God's] name, [but are placed] before [the name itself] may be erased - e.g., the lamed of Lamed-Alef-Daled-Nun-Yud or the bet of B’Elohim and the like. They do not possess the same degree of holiness as [God's] name [itself].
All [the letters] which are connected to [God's] name, [but placed] after [the name itself] - e.g., the final chaf of Elohecha or the chaf and the final mem of Eloheichem, and the like may not be erased. They are considered like the other letters of [God's] name, because the name conveys holiness upon them.
Although holiness is conveyed upon them and it is forbidden to erase them, nevertheless, a person who erases these letters which are connected to [God's] name is not [liable for] lashes. However, he does receives "stripes for rebelliousness."

(4) If one writes the alef and the lamed of the name Elohim or the yud and the hey of the name Yud-Hey–Vav–Hey, [these letters] may not be erased. Needless to say, the name Yud-Hey [may not be erased]. It is [considered as] a name in its own right because it is part of [God's] explicit name.
However, if one writes the shin and the dalet of the name Shaddai, or the tzadi and the bet of the name Tz'vaot, [these letters] may be erased.

(5) Other descriptive terms which are used to praise the Holy One, blessed be He - e.g., the Gracious, the Merciful, the Great, the Mighty, the Awesome, the Faithful, the Jealous, the Powerful, and the like, are considered as other holy texts and may be erased.

(6) [When God's] name is written on a utensil, one should cut off [God's] name and bury it. Even [when God's] name is engraved on a metal or glass utensil and one melts the utensil, one should be [punished by] lashing. Instead, one should cut off [God's] name and bury it.
Similarly, if [God's] name was written on one's flesh, one should not wash or anoint oneself. Nor may one stand in a place of filth. If it occurs that such a person must immerse because of a mitzvah, he should wind reeds around [the name] and immerse himself. If he cannot find reeds, he should wind his clothes around it, but should not [wind them] tightly so they will not intervene [between his flesh and the water]. [This is acceptable because] the reason he is required to wind reeds around it is only because it is forbidden to stand before [God's] name when he is naked.

(7) A person who removes even one stone from the altar, the Temple building, or the Temple courtyard with a destructive intent is [liable for] lashes. [The prohibition is derived as follows:] with regard to the worship of false gods, [Deuteronomy 12:3] states: "And you shall tear down their altars," and [the following verse] continues: "Do not do this to God, your Lord."
Similarly, a person who, with a destructive intent, burns wood consecrated to the Temple is [liable for] lashes. [The prohibition is derived as follows:] with regard to the worship of false gods, [Deuteronomy 12:3] states: "And you shall burn their asherot with fire," and [the following verse] continues: "Do not do this to God, your Lord."

(8) It is forbidden to burn or to destroy by direct action any sacred texts, their commentaries, and their explanations. A person who destroys them by his direct action is given "stripes for rebelliousness."
To what does the above apply? To sacred texts written by a Jew with a sacred intent. However, should a Jewish heretic write a Torah scroll, it and the name of God it contains must be burnt, since he does not believe in the sanctity of [God's] name and did not compose it for this purpose. Rather, he considers this to be similar to any other text. Since this is his intent, the names [of God he writes] do not become holy.
It is a mitzvah to burn it so that no remembrance will be left of the heretics or their deeds. In contrast, if a gentile writes [God's] name, it should be buried. Similarly, sacred texts that have become worn out or which were written by gentiles should be buried.

(9) All the names [of God] written in [the passage concerning] Abraham [and the angels] are sacred. Even [the name of God in Genesis 18:3]: "My Lord, if I have found favor in Your eyes," is also sacred. All the names [of God] written in [the passage concerning] Lot are not sacred, except [Genesis 19:18-19]: "And Lot said to them: `Please, do not, O Lord! I have found favor in Your eyes... and You have saved my life.'"
All the names [of God] written in [the passage concerning] the hill of Benjamin are sacred. All the names [of God] written in [the passage concerning] Michah are not sacred. All the names [of God] written in [the passage concerning] Navot are sacred.
Every mention of the name "Shelomoh" in the Song of Songs is sacred, except [8:12]: "You, Shelomoh, may have the thousand." Every mention of the word "king" in the Book of Daniel is not sacred, except [2:37]: "You are the King, the King of kings." Its status is like other descriptive terms [for God].

(1) It is [one] of the foundations of [our] faith that God conveys prophecy to man.
Prophecy is bestowed only upon a very wise sage of a strong character, who is never overcome by his natural inclinations in any regard. Instead, with his mind, he overcomes his natural inclinations at all times. He must [also] possess a very broad and accurate mental capacity.
A person who is full of all these qualities and is physically sound [is fit for prophecy]. When he enters the Pardes and is drawn into these great and sublime concepts, if he possesses an accurate mental capacity to comprehend and grasp [them], he will become holy. He will advance and separate himself from the masses who proceed in the darkness of the time. He must continue and diligently train himself not to have any thoughts whatsoever about fruitless things or the vanities and intrigues of the times.
Instead, his mind should constantly be directed upward, bound beneath [God's] throne [of Glory, striving] to comprehend the holy and pure forms and gazing at the wisdom of the Holy One, blessed be He, in its entirety, [in its manifold manifestations] from the most elevated [spiritual] form until the navel of the earth, appreciating His greatness from them. [After these preparations,] the divine spirit will immediately rest upon him.
When the spirit rests upon him, his soul becomes intermingled with the angels called ishim, and he will be transformed into a different person and will understand with a knowledge different from what it was previously. He will rise above the level of other wise men, as [the prophet, Samuel] told Saul [I Samuel 10:6]: "[The spirit of God will descend upon you] and you shall prophesy with them. And you will be transformed into a different person."

(2) There are a number of levels among the prophets. Just as with regard to wisdom, one sage is greater than his colleague, so, too, with regard to prophecy, one prophet is greater than another. They all, [however, share certain commonalities]. They receive prophetic visions only in a visionary dream or during the day after slumber has overtaken them, as [Numbers 12:6] states: "I make Myself known to him in a vision. I speak to him in a dream."
When any of them prophesy, their limbs tremble, their physical powers become weak, they lose control of their senses, and thus, their minds are free to comprehend what they see, as [Genesis 15:12] states concerning Abraham: "and a great, dark dread fell over him." Similarly, Daniel [10:8] states: "My appearance was horribly changed and I retained no strength."

(3) When a prophet is informed of a message in a vision, it is granted to him in metaphoric imagery. Immediately, the interpretation of the imagery is imprinted upon his heart, and he knows its meaning.
For example, the ladder with the angels ascending and descending envisioned by the patriarch, Jacob, was an allegory for the empires and their subjugation [of his descendants]. Similarly, the creatures Ezekiel saw, the boiling pot and the rod from an almond tree envisioned by Jeremiah, the scroll Ezekiel saw, and the measure seen by Zechariah [were all metaphoric images]. This is also true with regard to the other prophets.
Some would relate the allegory and its explanation as these did. Others would relate only the explanation. At times, they would relate only the imagery without explaining it, as can be seen in some of the prophecies of Ezekiel and Zechariah.
All of the prophecies come in the form of metaphoric imagery and allegories.

(4) All the prophets do not prophesy whenever they desire. Instead, they must concentrate their attention [upon spiritual concepts] and seclude themselves, [waiting] in a happy, joyous mood, because prophecy cannot rest upon a person when he is sad or languid, but only when he is happy.
Therefore, the prophets' disciples would always have a harp, drum, flute, and lyre [before them when] they were seeking prophecy. This is what is meant by the expression [I Samuel 10:5]: "They were prophesying" - i.e., following the path of prophecy until they would actually prophesy - as one might say, "So and so aspires to greatness."

(5) Those who aspire to prophecy are called "the disciples of the prophets." Even though they concentrate their attention, it is possible that the Divine Presence will rest upon them, and it is possible that it will not rest upon them.

(6) All the statements made above describe the path of prophecy of all the early and later prophets, with the exception of Moses, our teacher, the master of all prophets.
What is the difference between Moses' prophecy and that of all the other prophets? [Divine insight is bestowed upon] all the [other] prophets in a dream or vision. Moses, our teacher, would prophesy while standing awake, as [Numbers 7:89] states: "When Moses came into the Tent of Meeting to speak to Him, he heard the Voice speaking to him."
[Divine insight is bestowed upon] all the [other] prophets through the medium of an angel. Therefore, they perceive only metaphoric imagery and allegories. Moses, our teacher, [would prophesy] without the medium of an angel, as [Numbers 12:8] states: "Mouth to mouth I speak to him," and [Numbers 12:8] states: "He gazes upon the image of God" - i.e., there was no metaphor. Rather, he would perceive the matter in its fullness, without metaphor or allegory. The Torah testifies concerning him [Numbers 12:8]: ["I speak to him...] manifestly, without allegory." His appreciation of prophecy would not be through metaphor, but through open revelation, appreciating the matter in its fullness. All the [other] prophets are overawed, terrified, and confounded [by the revelations they experience], but Moses, our teacher, would not [respond in this manner], as [Exodus 33:11] relates: "[God spoke to Moses...] as a man speaks to a friend" - i.e., just as a person will not be awe-struck from hearing his friend's words, so, too, Moses' mental power was sufficient to comprehend the words of prophecy while he was standing in a composed state.
All the [other] prophets cannot prophesy whenever they desire. Moses, our teacher, was different. Whenever he desired, the holy spirit would envelop him, and prophecy would rest upon him. He did not have to concentrate his attention to prepare himself [for prophecy], because his [mind] was always concentrated, prepared, and ready [to appreciate spiritual truth] as the angels [are]. Therefore, he would prophesy at all times, as [Numbers 9:8] states: "Stand and hear what God will command you."
He was promised this by God, as [implied by Deuteronomy 5:27-28]: "Go and tell them: `Return to your tents,' but you stand here together with Me." This should be interpreted to mean: When prophecy departs from all the [other] prophets, they return to their "tents" - i.e., the needs of the body like other people. Therefore, they do not separate themselves from their wives. Moses, our teacher, never returned to his original "tent." Therefore, he separated himself from women and everything of that nature forever. He bound his mind to the Eternal Rock. [Accordingly,] the glory never left him forever. The flesh of his countenance shone, [for] he became holy like the angels.

(7) There is the possibility that a prophet will experience prophecy for his own sake alone - i.e., to expand his mental capacities and to increase his knowledge - [allowing him] to know more about the lofty concepts than he knew before.
It is also possible that he will be sent to one of the nations of the world, or to the inhabitants of a particular city or kingdom, to prepare them and to inform them what they should do or to prevent them [from continuing] the evil which they are doing.
When he is sent [on such a mission], he is given a sign or a wonder [to perform], so that the people will know that God has truly sent him.
Not everyone who performs signs or wonders should be accepted as a prophet: only a person who is known to be fit for prophecy beforehand; i.e., his wisdom and his [good] deeds surpass those of all his contemporaries. If he follows the paths of prophecy in holiness, separating himself from worldly matters, and afterwards performs a sign or wonder and states that he was sent by God, it is a mitzvah to listen to him, as [Deuteronomy 18:15] states: "Listen to him."
It is possible that a person will perform a sign or wonder even though he is not a prophet - rather, the wonder will have [another cause] behind it. It is, nevertheless, a mitzvah to listen to him. Since he is a wise man of stature and fit for prophecy, we accept [his prophecy as true], for so have we been commanded.
[To give an example of a parallel:] We are commanded to render a [legal] judgment based on the testimony of two witnesses. Even though they may testify falsely, since we know them to be acceptable [as witnesses], we presume that they [are telling the truth].
Considering these matters and the like, [Deuteronomy 29:28] states: "The hidden matters are for God, our Lord, but what is revealed is for us and our children," and [I Samuel 16:7] states: "Man sees what is revealed to the eyes, but God sees into the heart."

(1) The Jews did not believe in Moses, our teacher, because of the wonders that he performed. Whenever anyone's belief is based on wonders, [the commitment of] his heart has shortcomings, because it is possible to perform a wonder through magic or sorcery.
All the wonders performed by Moses in the desert were not intended to serve as proof [of the legitimacy] of his prophecy, but rather were performed for a purpose. It was necessary to drown the Egyptians, so he split the sea and sank them in it. We needed food, so he provided us with manna. We were thirsty, so he split the rock [providing us with water]. Korach's band mutinied against him, so the earth swallowed them up. The same applies to the other wonders.
What is the source of our belief in him? The [revelation] at Mount Sinai. Our eyes saw, and not a stranger's. Our ears heard, and not another's. There was fire, thunder, and lightning. He entered the thick clouds; the Voice spoke to him and we heard, "Moses, Moses, go tell them the following:...."
Thus, [Deuteronomy 5:4] relates: "Face to face, God spoke to you," and [Deuteronomy 5:3] states: "God did not make this covenant with our fathers, [but with us, who are all here alive today]."
How is it known that the [revelation] at Mount Sinai alone is proof of the truth of Moses' prophecy that leaves no shortcoming? [Exodus 19:9] states: "Behold, I will come to you in a thick cloud, so that the people will hear Me speaking to you, [so that] they will believe in you forever." It appears that before this happened, they did not believe in him with a faith that would last forever, but rather with a faith that allowed for suspicions and doubts.

(2) Thus, those to whom [Moses] was sent witnessed [his appointment] as a prophet, and it was not necessary to perform another wonder for them. He and they were witnesses, like two witnesses who observed the same event together. Each one serves as a witness to his colleague that he is telling the truth, and neither has to bring any other proof to his collegue.
Similarly, all Israel were witnesses to [the appointment of] Moses, our teacher, at the [revelation] at Mount Sinai, and it was unnecessary for him to perform any further wonders for them.
This concept [is alluded to in the interchange between God and Moses at the revelation of the burning bush]. At the beginning of his prophecy, the Holy One, blessed be He, gave him the signs [and wonders] to perform in Egypt and told him [Exodus 3:18], "And they will listen to your voice."
Moses, our teacher, knew that one who believes [in another person] because of signs has apprehension in his heart; he has doubts and suspicions. Therefore, he sought to be released from the mission, saying: "They will not believe me" [Exodus 4:1], until the Holy One, blessed be He, informed him that these wonders [were intended only as a temporary measure,] until they left Egypt. After they would leave, they would stand on this mountain and all doubts which they had about him would be removed.
[God told him:] Here, I will give you a sign so that they will know that I truly sent you from the outset, and thus, no doubts will remain in their hearts. This is what is meant by [Exodus 3:12]: "This will be your sign that I sent you: When you take the people out of Egypt, you will serve God on this mountain."
Thus, we do not believe in any prophet who arises after Moses, our teacher, because of the wonder [he performs] alone, as if to say: If he performs a wonder we will listen to everything he says. Rather, [we believe him] because it is a mitzvah which we were commanded by Moses who said: If he performs a wonder, listen to him.
Just as we are commanded to render a [legal] judgment based on the testimony of two witnesses, even though we do not know if they are testifying truthfully or falsely, similarly, it is a mitzvah to listen to this prophet even though we do not know whether the wonder is true or performed by magic or sorcery.

(3) Therefore, if a prophet arises and attempts to dispute Moses' prophecy by performing great signs and wonders, we should not listen to him. We know with certainty that he performed those signs through magic or sorcery. [This conclusion is reached] because the prophecy of Moses, our teacher, is not dependent on wonders, so that we could compare these wonders, one against the other. Rather we saw and heard with our own eyes and ears as he did.
To what can this be compared? To witnesses who gave testimony concerning a matter to a man who had observed the situation with his own eyes. He will never listen to them and will know for certain that they are false witnesses.
Therefore, the Torah states (Deuteronomy 13:3-4) that "[Even] if [such] a sign or wonder will come, you should not listen to the words of that prophet." He comes to you with signs and wonders to deny what you saw with your own eyes. We believe in a wonder [as evidence of a prophet's reliability] only because of the mitzvah which Moses commanded us. Therefore, how can a wonder [cause us to] accept this [person] who comes to deny the prophecy of Moses which we saw and heard?

(1) It is clear and explicit in the Torah that it is [God's] commandment, remaining forever without change, addition, or diminishment, as [Deuteronomy 13:1] states: "All these matters which I command to you, you shall be careful to perform. You may not add to it or diminish from it," and [Deuteronomy 29:28] states: "What is revealed is for us and our children forever, to carry out all the words of this Torah." This teaches that we are commanded to fulfill all the Torah's directives forever.
It is also said: "It is an everlasting statute for all your generations," and [Deuteronomy 30:12] states: "It is not in the heavens." This teaches that a prophet can no longer add a new precept [to the Torah].
Therefore, if a person will arise, whether Jew or gentile, and perform a sign or wonder and say that God sent him to:
a) add a mitzvah,
b) withdraw a mitzvah
c) explain a mitzvah in a manner which differs from the tradition received from Moses, or
d) if he says that the mitzvot commanded to the Jews are not forever, but rather were given for a limited time,
he is a false prophet. He comes to deny the prophecy of Moses and should be executed by strangulation, because he dared to make statements in God's name which God never made.
God, blessed be His name, commanded Moses that this commandment is for us and our children forever, and, God is not man that He speak falsely.

(2) If so, what is meant by the Torah's statement [Deuteronomy 18:18]: "I will appoint a prophet from among their brethren like you, and I
will place My words in his mouth and he will speak..."? He is not coming to establish a [new] faith, but rather to command the people [to fulfill] the precepts of the Torah and to warn against its transgression, as evidenced by the final prophet [Malachi], who proclaimed [Malachi 3:22], "Remember the Torah of Moses, My servant."
Also, a prophet may command us to do something which [is neither permitted nor forbidden by Torah law] - for example, "Go to such and such a place," "Do not go there," "Wage war today," or "Do not do so," "Build a wall," or "Do not build it."
[In these instances,] it is a mitzvah to listen to him. Anyone who violates his directives is liable for death at the hand of God, as [Deuteronomy 18:19] states: "And a person who will not heed My words which he speaks in My name, I will seek [retribution] from him."

(3) Similarly, a prophet who violated his own prophetic instructions, and one who refrains from prophesying, are liable for death at the hand of God, since concerning the three of them, it is said, "I will seek [retribution] from him."
When a prophet - who has already proven himself to be a prophet - instructs us to violate one of the mitzvot of the Torah or many mitzvot, whether they be of a severe or light nature, for a limited amount of time, it is a mitzvah to listen to him.
The Sages of the early generation taught as part of the oral tradition: If a prophet tells you to violate the precepts of the Torah as Elijah did on Mount Carmel, listen to him with regard to all things except the worship of false gods. This applies when his command is temporary in nature.
For example, on Mount Carmel, Elijah offered a sacrifice outside [the Temple's premises], even though Jerusalem was chosen for such [service], and one who offers a sacrifice outside [the Temple's premises] is liable for karet. Since he was [already established as] a prophet, it was a mitzvah to listen to him. The commandment, "Listen to him," applies in these circumstances as well.
If they would have asked Elijah: How can we violate the Torah's command [Deuteronomy 12:13]: "[Be careful...] lest you offer your burnt offerings everywhere"?, he would have told them: We should not say anything, but anyone who offers a sacrifice outside [the Temple premises] is liable for karet, as Moses said. [The present instance,] however, [is an exception]. I am offering a sacrifice today outside [the Temple] at God's command in order to disprove the prophets of Ba'al.
Similarly, if any [other] prophet commands us to transgress for a limited time, it is a mitzvah to listen to him. If, however, he says that the mitzvah has been nullified forever, he is liable for execution by strangulation, for the Torah has told us: "[It is] for us and our children forever."

(4) Similarly, if [a "prophet"] nullifies a concept which was transmitted by the oral tradition, or states with regard to one of the Torah's laws that God commanded him to render such and such a judgment, or that such and such is the law regarding a particular instance and the decision follows a certain opinion, he is a false prophet and should be [executed by] strangulation. [This applies] even if he performs a wonder, for he is coming to deny the Torah, which states: "It is not in the heavens."
If, however, [he states that] for a limited time [we should follow a particular course of behavior], he should be listened to with regard to all things.

(5) When does the above apply? With regard to all other mitzvot. Regarding the worship of false gods, however, he should not be heeded, even for a limited time. Even if he performs great wonders and miracles and says that God commanded him to worship false gods only on this day or only during this hour, he is considered to have "spoken perversely against God."
Concerning this, the Torah has commanded [us, Deuteronomy 13:3-6]: "If a sign or miracle is performed... [and he tells you, `Let us serve other gods...'] Do not listen to the words of this prophet... for he has spoken perversely against God, your Lord." He is coming to deny the prophecy of Moses. Therefore, we may definitely conclude that he is a false prophet, and everything that he did was performed through sorcery and magic. [Hence,] he should be [executed by] strangulation.

(1) Any prophet who arises and tells us that God has sent him does not have to [prove himself by] performing wonders like those performed by Moses, our teacher, or like the wonders of Elijah or Elisha, which altered the natural order.
Rather, the sign of [the truth of his prophecy] will be the fulfillment of his prediction of future events, as [implied by Deuteronomy 18:21]: "How shall we recognize that a prophecy was not spoken by God?..."
Therefore, if a person whose [progress] in the service of God makes him worthy of prophecy arises [and claims to be a prophet] - if he does not intend to add [to] or diminish [the Torah], but rather to serve God through the mitzvot of the Torah - we do not tell him: "Split the sea for us, revive the dead, or the like, and then we will believe in you." Instead, we tell him, "If you are a prophet, tell us what will happen in the future." He makes his statements, and we wait to see whether [his "prophecy"] comes to fruition or not.
Should even a minute particular of his "prophecy" not materialize, he is surely a false prophet. If his entire prophecy materializes, we should consider him a true [prophet].

(2) We should test him many times. If all of his statements prove true, he should be considered to be a true prophet, as [I Samuel 3:20] states concerning Samuel, "And all of Israel, from Dan to Beersheba, knew that Samuel had been proven to be a prophet unto God."

(3) Behold, the diviners and sorcerers also predict the future. What differentiates between them and a prophet?
[Though] some of the prophecies made by diviners, sorcerers, and the like materialize, some do not [as implied by Isaiah 47:13]: "Let the stargazers, the astrologers, and the diviners of what will happen in the months, come and save you from what will come upon you." [Our Sages note that the verse states] "from what" rather than "from all that."
Also, it is possible that none of their predictions will come true and they will err completely, as [Isaiah 44:25] states: "He frustrates the omens of imposters and drives diviners mad."
In contrast, all the words of a prophet come true, as [II Kings 10:10] states: "God's word will not fall to the ground." Similarly, [Jeremiah 23:28] states: "'The prophet who has a dream may relate his dream, but he who [receives] My word shall speak words of truth. What is the chaff to the grain?' declares God." This implies that the words of sorcerers and dreamers are like chaff that has been mixed with some grain, while the word of God is like grain without any chaff at all.
Concerning this, the Torah promises that a prophet will relate the truth about those matters for which the soothsayers and diviners give false predictions to the gentiles, so that [the Jews] will not need a sorcerer, a diviner, or the like, as [Deuteronomy 18:10, 14-15] states: "Among you, there shall not be found anyone who passes his son through fire, [a sorcerer, a diviner...] For these nations... [listen to diviners and sorcerers, God has not given you this lot. God will] set up a prophet from your midst."
We see from this that a prophet will arise for the sole purpose of telling us the future events which will transpire in the world, whether there will be plenty or famine, war or peace, and the like. He even will inform a particular individual regarding his needs. Hence, when Saul lost an object, he went to the prophet to discover where it was. These are the types of things that a prophet will say. He will not come to found a new faith or add or withdraw a mitzvah.

(4) [The above principles do not apply to] prophecies of retribution which a prophet will utter - e.g., "So and so will die," "This or that year will be a year of famine or a year of war," and the like. If his words do not come true, this does not nullify the validity of his prophecy, nor do we say [in condemnation of him]: "Behold, he spoke and his words were not fulfilled."
[This is because] the Holy One, Blessed be He, is slow to anger, abundant in kindness, and forgiving of evil. Thus, it is possible that they will repent and [their sin] will be forgiven, as in the case of the people of Nineveh, or that [retribution] will be held in abeyance, as in the case of Hezekiah.
[This does not apply regarding prophecies for the good.] If [a prophet] promised that good would come and such and such will occur, and the good about which he prophesied did not materialize, he is surely a false prophet. Any good which God decrees - even if [the decree] is provisional - will never be nullified. {We find [God] nullifying a positive prophecy only during the destruction of the first Temple. He had promised the righteous that they would not die together with the wicked; however, He nullified this prophecy, as explained in the tractate of Shabbat.}
We can conclude from this that a prophet should be tested on the basis of his positive prophecies. This was what Jeremiah meant by his reply to Chananiah ben Azur, when he was prophesying doom and Chananiah was promising a [glorious future]. He told Chananiah: "If my words are not fulfilled, this will not lead to the conclusion that I am a false prophet. If your promises are not fulfilled, however, it will be proven that you are a false prophet," as implied by [Jeremiah 28:7,9]: "Hear, now, this word... As for the prophet who prophesies for peace, when the word of the prophet shall come to pass, it will be known that God has truly sent this prophet."

(5) When a prophet proclaims that another individual is [also] a prophet, we accept the latter as a prophet without requiring [any further] investigation. Thus, after Moses, our teacher, proclaimed that Joshua [was a prophet], all the Jews believed in him before he performed any wonders. The same holds true for subsequent generations.
Once a prophet has made known his prophecy, and his words have proven true time after time, or another prophet has proclaimed him a prophet, if he continues in the path of prophecy, it is forbidden to doubt him or to question the truth of his prophecy.
[When establishing the authenticity of a prophet,] it is forbidden to test him more than necessary. We may not continue to test him forever, as [Deuteronomy 6:16] states: "Do not test God, your Lord, as you tested him in Massah," when [the Jews] said [Exodus 17:7]: "Is God in our midst or not?" Rather, once an individual is established as a prophet, we should believe in him and know that God is in our midst. We should not doubt or question him, as implied by [Ezekiel 2:5]: "They shall know that a prophet was in their midst."

(1) Each and every man possesses many character traits. Each trait is very different and distant from the others.
One type of man is wrathful; he is constantly angry. [In contrast,] there is the calm individual who is never moved to anger, or, if at all, he will be slightly angry, [perhaps once] during a period of several years.
There is the prideful man and the one who is exceptionally humble. There is the man ruled by his appetites - he will never be satisfied from pursuing his desires, and [conversely,] the very pure of heart, who does not desire even the little that the body needs.
There is the greedy man, who cannot be satisfied with all the money in the world, as [Ecclesiastes 5:9] states: "A lover of money never has his fill of money." [In contrast,] there is the man who puts a check on himself; he is satisfied with even a little, which is not enough for his needs, and he does not bother to pursue and attain what he lacks.
There is [the miser,] who torments himself with hunger, gathering [his possessions] close to himself. Whenever he spends a penny of his own, he does so with great pain. [Conversely,] there is [the spendthrift,] who consciously wastes his entire fortune.
All other traits follow the same pattern [of contrast]. For example: the overly elated and the depressed; the stingy and the freehanded; the cruel and the softhearted; the coward and the rash. and the like.

(2) Between each trait and the [contrasting] trait at the other extreme, there are intermediate points, each distant from the other.
With regard to all the traits: a man has some from the beginning of his conception, in accordance with his bodily nature. Some are appropriate to a person's nature and will [therefore] be acquired more easily than other traits. Some traits he does not have from birth. He may have learned them from others, or turned to them on his own. This may have come as a result of his own thoughts, or because he heard that this was a proper trait for him, which he ought to attain. [Therefore,] he accustomed himself to it until it became a part of himself.

(3) The two extremes of each trait, which are at a distance from one another, do not reflect a proper path. It is not fitting that a man should behave in accordance with these extremes or teach them to himself.
If he finds that his nature leans towards one of the extremes or adapts itself easily to it, or, if he has learned one of the extremes and acts accordingly, he should bring himself back to what is proper and walk in the path of the good [men]. This is the straight path.

(4) The straight path: This [involves discovering] the midpoint temperament of each and every trait that man possesses [within his personality.] This refers to the trait which is equidistant from either of the extremes, without being close to either of them.
Therefore, the early Sages instructed a man to evaluate his traits, to calculate them and to direct them along the middle path, so that he will be sound {of body}.
For example: he should not be wrathful, easily angered; nor be like the dead, without feeling, rather he should [adopt] an intermediate course; i.e., he should display anger only when the matter is serious enough to warrant it, in order to prevent the matter from recurring. Similarly, he should not desire anything other than that which the body needs and cannot exist without, as [Proverbs 13:25] states: "The righteous man eats to satisfy his soul."
Also, he shall not labor in his business except to gain what he needs for immediate use, as [Psalms 37:16] states: "A little is good for the righteous man."
He should not be overly stingy nor spread his money about, but he should give charity according to his capacity and lend to the needy as is fitting. He should not be overly elated and laugh [excessively], nor be sad and depressed in spirit. Rather, he should be quietly happy at all times, with a friendly countenance. The same applies with regard to his other traits.
This path is the path of the wise. Every man whose traits are intermediate and equally balanced can be called a "wise man."

(5) A person who carefully [examines] his [behavior], and therefore deviates slightly from the mean to either side is called pious.
What is implied? One who shuns pride and turns to the other extreme and carries himself lowly is called pious. This is the quality of piety. However, if he separates himself [from pride] only to the extent that he reaches the mean and displays humility, he is called wise. This is the quality of wisdom. The same applies with regard to other character traits.
The pious of the early generations would bend their temperaments from the intermediate path towards [either of] the two extremes. For some traits they would veer towards the final extreme, for others, towards the first extreme. This is referred to as [behavior] beyond the measure of the law.
We are commanded to walk in these intermediate paths - and they are good and straight paths - as [Deuteronomy 28:9] states: "And you shall walk in His ways."

(6) [Our Sages] taught [the following] explanation of this mitzvah:

Just as He is called "Gracious," you shall be gracious;

Just as He is called "Merciful," you shall be merciful;

Just as He is called "Holy," you shall be holy;
In a similar manner, the prophets called God by other titles: "Slow to anger," "Abundant in kindness," "Righteous," "Just," "Perfect," "Almighty," "Powerful," and the like. [They did so] to inform us that these are good and just paths. A person is obligated to accustom himself to these paths and [to try to] resemble Him to the extent of his ability.

(7) How can one train himself to follow these temperaments to the extent that they become a permanent fixture of his [personality]?
He should perform - repeat - and perform a third time - the acts which conform to the standards of the middle road temperaments. He should do this constantly, until these acts are easy for him and do not present any difficulty. Then, these temperaments will become a fixed part of his personality.
Since the Creator is called by these terms and they make up the middle path which we are obligated to follow, this path is called "the path of God." This is [the heritage] which our Patriarch Abraham taught his descendants, as [Genesis 18:19] states: "for I have known Him so that he will command his descendants...to keep the path of God."
One who follows this path brings benefit and blessing to himself, as [the above verse continues]: "so that God will bring about for Abraham all that He promised."

(1) Just as the wise man is recognized through his wisdom and his temperaments and in these, he stands apart from the rest of the people, so, too, he should be recognized through his actions - in his eating, drinking, intimate relations, in relieving himself, in his speech, manner of walking and dress, in the management of his finances, and in his business dealings. All of these actions should be exceptionally becoming and befitting.
What is implied? A Torah Sage should not be a glutton. Rather, he should eat food which will keep his body healthy, without overeating. He should not seek to fill his stomach, like those who stuff themselves with food and drink until their bellies burst. They are alluded to by [the statement of] the prophet [Malachi 2:3]: "I will spread dung on your faces, the dung of your feasts." Our Sages explain: These are the people who eat and drink and make all their days like feast days. They say, "Eat and drink, for tomorrow, we will die" (Isaiah 22:13 .
This is the food of the wicked. It is these tables which the verse censures, saying: "For all tables are full of vomit and excrement; there is no room" (Isaiah 28:8 .
In contrast, a wise man eats only one dish or two, eating only enough to sustain him. That is sufficient for him. This is alluded to by Solomon's statement: "The righteous man eats to satisfy his soul" (Proverbs 13:25 .

(2) When the wise man eats the little which is fitting for him, he should eat it only in his own home, at his table. He should not eat in a store or in the marketplace, unless there is a very pressing need, lest he be viewed without respect by others.
He should not eat together with the unlearned, nor at those tables that are "filled with vomit and excrement." He should not eat frequently in other places, even in the company of wise men, nor should he eat where there is a large gathering.
It is not fitting for him to eat at another person's [table] except at a feast associated with a mitzvah, e.g., a betrothal or wedding feast - and then, [only] when a scholar is marrying the daughter of a scholar.
The righteous and the pious of old never partook of a meal that was not their own.

(3) When a wise man drinks wine, he drinks only enough to soften the food in his stomach.
Whoever becomes drunk is a sinner, is shameful, and will lose his wisdom. If he becomes drunk before the common people, he desecrates God's Name.
It is forbidden to drink even a small quantity of wine in the afternoon hours, unless it is taken together with food. Drink that is taken together with food is not intoxicating. Only wine that is taken after the meal is to be avoided.

(4) Although a man's wife is permitted to him at all times, it is fitting that a wise man behave with holiness. He should not frequent his wife like a rooster. Rather, [he should limit his relations to once a week] from Sabbath evening to Sabbath evening, if he has the physical stamina.
When he speaks with her, he should not do so at the beginning of the night, when he is sated and his belly [is] full, nor at the end of the night, when he is hungry; rather, in the middle of the night, when his food has been digested.
He should not be excessively lightheaded, nor should he talk obscene nonsense even in intimate conversation with his wife. Behold, the prophet has stated (Amos 4:13 : "And He repeats to a man what he has spoken." [On this verse,] our Sages commented: A person will have to account for even the light conversation that he has with his wife.
[At the time of relations,] they should not be drunk, nor lackadaisical, nor tense - [neither both of them,] or [even] one of them. She should not be asleep, nor should the man take her by force, against her will. Rather, [the relations should take place] amidst their mutual consent and joy. He should converse and dally with her somewhat, so that she be relaxed. He should be intimate [with her] modestly and not boldly, and withdraw [from her] immediately.

(5) Whoever conducts himself in this manner [may be assured that] not only does he sanctify his soul, purify himself, and refine his character, but, furthermore, if he has children, they will be handsome and modest, worthy of wisdom and piety.
[In contrast,] whoever conducts himself in the ways of the rest of the people who walk in darkness, will have children like those people.

(6) Torah Sages conduct themselves with exceptional modesty. They do not demean themselves and do not bare their heads or their bodies.
Even when one enters a latrine, he should be modest and not uncover himself until he is seated. He should not wipe himself clean with the right hand. He should stay away from all others and enter a chamber beyond a chamber, a cave within a cave, and relieve himself. If he [must] relieve himself behind a fence, he should move far enough away that no one can hear the sound if he breaks wind. If he [must] relieve himself in an open area, he should be far enough off so that no one can see him baring himself.
One should not speak while relieving himself, even if there is great need. Just as he conducts himself with modesty while in the latrine by day, he should [also] do so at night.
One should always train himself to relieve himself in the early morning and after dark only, so that he [need] not go far off.

(7) A Torah Sage should not shout or shriek while speaking, like the cattle and wild beasts, nor should he raise his voice overly much. Instead, he should speak gently to all people. [In addition to] speaking gently, he should take care not to stand at a distance, lest [his speech] appear like the speech of the haughty.
He should greet all men [before they greet him], so that they be pleased with him. He should judge every one in a good light, speak favorably of his fellow man, [never mentioning] anything that is shameful to him, love peace and pursue it.
If he sees that his words will be effective, and will be given attention, he should speak; if not, he should keep silent. What is implied? He should not try to placate a man in the moment of his anger. He should not question a man about his vow at the time he is making his vow, [but wait] until he is tranquil of mind and calm. He should not comfort a man while his dead is lying before him because [the bereaved] is unsettled until he has buried [his dead]. The same applies in other similar cases. He should not look at his fellow man at the moment of his humiliation, but turn his attention away.
He should not distort facts, exaggerate a situation, or minimize it, except in the interests of peace and the like.
The guiding rule is that he should speak only words of wisdom or in connection with acts of kindness and the like. He should not speak to a woman in the marketplace, even if she be his wife, or his sister, or his daughter.

(8) A Torah Sage should not walk erect, with his head held high, as [Isaiah 3:16] states: "And they walked with necks outstretched and flashing eyes." He should not walk with a [short-stepped,] toe-to-heel, stately [gait] like [that of] women and the proud, as [Isaiah, ibid.] states: "walking and mincing as they go, tinkling with their feet."
Nor should he run in public like a madman, nor bend over like a hunchback. Rather, he should cast his eyes downward as he [does when he] stands during prayer. He should walk in the market-place like a person preoccupied with his business affairs.
From a man's carriage, too, one can recognize whether he is wise and a thoughtful person or mindless and a fool. Thus, Solomon said in his wisdom (Ecclesiastes 10:3 : "On the road, too, when the fool walks, his mind is empty and he proclaims to all that he is a fool" - he informs everyone about himself, that he is a fool.

(9) A Torah Sage's clothing should be attractive and clean. It is forbidden that [a] blood or fat [stain] or the like be found on his garment.
He should not wear regal garb, e.g., clothes of gold and purple, which draw everyone's attention, nor the dress of the poor which shames its wearers, but attractive garments of the middle range.
His flesh should not be visible under his clothing as [is the case when one wears] the exceptionally sheer linen garments produced in Egypt. His clothes should not drag on the ground like the dress of the haughty, but [should extend] to the heel and his sleeves [should extend] to his fingers.
He should not let his cloak hang down, for that creates an impression of haughtiness, except on the Sabbath if he has no change [of cloak].
In the summer, he should not wear shoes that have often been mended and have many patches. He may do so in the rainy season, if he is poor.
He should not go out in the marketplace perfumed, or with perfumed clothes, nor should he put perfume on his hair. However, he is permitted to rub perfume on his body if he does so in order to remove filth. Similarly, he should not go out alone at night, unless he has a set time to go out for his studies. All of these [restrictions are instituted] because of [possible] suspicion [of immorality].

(10) A Torah Sage manages his financial affairs judiciously. He eats, drinks, and provides for his household in accordance with his funds and [degree of] success without overtaxing himself.
The Sages have directed [us] regarding the ways of the world: A person should eat meat only with appetite as [Deuteronomy 12:20] states: "If your soul should crave to eat meat..." It is sufficient for the healthy to eat meat [once weekly,] from Sabbath eve to Sabbath eve. If he is wealthy enough to eat meat every day, he may.
The Sages have [also] directed us, saying: One should always eat less than befits his income, dress as befits [his income], and provide for his wife and children beyond what befits [his income].

(11) The way of sensible men is that first, one should establish an occupation by which he can support himself. Then, he should purchase a house to live in and then, marry a wife. [This order of priorities may be inferred from Deuteronomy 20:5-7], which states: "Who is the man who has planted a vineyard, but not redeemed it...;" "who is the man who has built a house, but not dedicated it...;" "who is the man who has betrothed a woman, but not taken her [to wife]..."
In contrast, a fool begins by marrying a wife. Then, if he can find the means, he purchases a house. Finally, towards the end of his life, he will search about for a trade or support himself from charity.
[This is also implied by the order of] the curses mentioned [in Deuteronomy 28:30]: "You shall betroth a woman..., you shall build a house..., you shall plant a vineyard;" i.e., your behavior will be disordered so that you will not succeed in your ways. However, in regard to blessing [I Samuel 18:14] states: "And David was thoughtful in all his undertakings and God was with him."

(12) One is forbidden to renounce ownership of, or consecrate, all of his possessions and [thereby,] become a burden to society.
He should not sell a field and buy a house, [sell] a house and buy chattels, or use money [acquired] by [selling] his house for trade. Conversely, he should sell chattels to buy a field. The rule is that he should aim to improve his [financial position] and to exchange the impermanent for the permanent.
His intention should not be to enjoy slight momentary pleasure, or to enjoy some slight pleasure [for which he] incurs a great loss.

(13) A Torah Sage [should conduct] his business dealings with honesty and good faith. When [his] answer is "no," he says, "no;" when [his answer] is "yes," he says, "yes."
He is stringent with himself in his accounting, gives and yields to others when he buys from them, but is not demanding [about what they owe him].
He pays for his purchases immediately. He does not act as a guarantor, or accept objects for deposit, or act as a debt collector for a lender.
He accepts obligations in matters of buying and selling for which the Torah does not hold him liable, in order to uphold and not go back on his verbal commitments. If others have obligations to him by law, he grants them an extension and pardons them. He lends and bestows gifts.
He does not encroach upon another's occupation, nor does he ever cause someone discomfort. The rule is that he should be among the pursued and not the pursuers, among those who accept humiliation but not among those who humiliate [others]. Whoever does all the above and their like, of him [Isaiah 49:3] states: "And He said to me, 'You are My servant, Israel, through whom I will be glorified.'”

(1) It is natural for a man's character and actions to be influenced by his friends and associates and for him to follow the local norms of behavior. Therefore, he should associate with the righteous and be constantly in the company of the wise, so as to learn from their deeds. Conversely, he should keep away from the wicked who walk in darkness, so as not to learn from their deeds.
This is [implied by] Solomon's statement (Proverbs 13:20 : "He who walks with the wise will become wise, while one who associates with fools will suffer." Similarly, [Psalms 1:1] states: "Happy is the man who has not followed the advice of the wicked."
A person who lives in a place where the norms of behavior are evil and the inhabitants do not follow the straight path should move to a place where the people are righteous and follow the ways of the good.
If all the places with which he is familiar and of which he hears reports follow improper paths, as in our times, or if he is unable to move to a place where the patterns of behavior are proper, because of [the presence of] bands of raiding troops, or for health reasons, he should remain alone in seclusion as [Eichah 3:28] states: "Let him sit alone and be silent."
If they are wicked and sinful and do not allow him to reside there unless he mingle with them and follow their evil behavior, he should go out to caves, thickets, and deserts [rather than] follow the paths of sinners as [Jeremiah 9:1] states: "Who will give me a lodging place for wayfarers, in the desert."

(2) It is a positive commandment to cleave unto the wise and their disciples in order to learn from their deeds as [Deuteronomy 10:20] states: "and you will cling to Him."
Our Sages [questioned the nature of this command for] is it possible for man to cling to the Divine Presence? They [resolved the difficulty,] explaining this commandment to mean: Cleave unto the wise and their disciples.
Therefore, one should try to marry the daughter of a Torah Sage and marry his daughter to a Torah Sage, eat and drink with Sages, do business on behalf of Sages, and associate with them in all possible ways as [Deuteronomy 11:22] states: "to cling to Him."
Similarly, our Sages have directed [us], saying: "Sit in the dust of their feet and drink in their words thirstily."

(3) Each man is commanded to love each and every one of Israel as himself as [Leviticus 19:18] states: "Love your neighbor as yourself."
Therefore, one should speak the praises of [others] and show concern for their money just as he is concerned with his own money and seeks his own honor.
Whoever gains honor through the degradation of a colleague does not have a share in the world to come.

(4) Loving a convert who has come to nestle under the wings of the Shechinah [fulfills] two positive commandments: one for he is [also] included among the "neighbors" [whom we are commanded to love] and one because he is a convert and the Torah (Deuteronomy 10:19 states: "and you shall love the converts."
[Thus, God] has commanded us concerning the love of a convert just as He has commanded us concerning loving Himself as [Deuteronomy 11:1] states: "and you shall love God, your Lord." The Holy One, blessed be He, Himself, loves converts as [Deuteronomy 10:18] states: "and He loves converts."

(5) Whoever hates a [fellow] Jew in his heart transgresses a Torah prohibition as [Leviticus 19:17] states: "Do not hate your brother in your heart." One is not [liable for] lashes for violating this prohibition because no deed is involved.
The Torah only warns [us] against hating in [our] hearts. However, a person who beats a colleague or insults him, although he is not permitted to do so, does not violate [the prohibition,] "you shall not hate."

(6) When one person wrongs another, the latter should not remain silent and despise him as [II Samuel 13:22] states concerning the wicked: "And Avshalom did not speak to Amnon neither good, nor bad for Avshalom hated Amnon."
Rather, he is commanded to make the matter known and ask him: "Why did you do this to me?", "Why did you wrong me regarding that matter?" as [Leviticus 19:17] states: "You shall surely admonish your colleague."
If, afterwards, [the person who committed the wrong] asks [his colleague] to forgive him, he must do so. A person should not be cruel when forgiving [as implied by Genesis 20:17]: "And Abraham prayed to God..."

(7) It is a mitzvah for a person who sees that his fellow Jew has sinned or is following an improper path [to attempt] to correct his behavior and to inform him that he is causing himself a loss by his evil deeds as [Leviticus 19:17] states: "You shall surely admonish your colleague."
A person who rebukes a colleague - whether because of a [wrong committed] against him or because of a matter between his colleague and God - should rebuke him privately. He should speak to him patiently and gently, informing him that he is only making these statements for his colleague's own welfare, to allow him to merit the life of the world to come.
If he accepts [the rebuke], it is good; if not, he should rebuke him a second and third time. Indeed, one is obligated to rebuke a colleague who does wrong until the latter strikes him and tells him: "I will not listen."
Whoever has the possibility of rebuking [sinners] and fails to do so is considered responsible for that sin, for he had the opportunity to rebuke the [sinners].

(8) At first, a person who admonishes a colleague should not speak to him harshly until he becomes embarrassed as [Leviticus 19:17] states: "[You should]... not bear a sin because of him." This is what our Sages said: Should you rebuke him to the point that his face changes [color]? The Torah states: "[You should]... not bear a sin because of him."
From this, [we learn that] it is forbidden for a person to embarrass a [fellow] Jew. How much more so [is it forbidden to embarrass him] in public. Even though a person who embarrasses a colleague is not [liable for] lashes on account of him, it is a great sin. Our Sages said: "A person who embarrasses a colleague in public does not have a share in the world to come."
Therefore, a person should be careful not to embarrass a colleague - whether of great or lesser stature - in public, and not to call him a name which embarrasses him or to relate a matter that brings him shame in his presence.
When does the above apply? In regard to matters between one man and another. However, in regard to spiritual matters, if [a transgressor] does not repent [after being admonished] in private, he may be put to shame in public and his sin may be publicized. He may be subjected to abuse, scorn, and curses until he repents, as was the practice of all the prophets of Israel.

(9) It is pious behavior if a person who was wronged by a colleague would rather not admonish him or mention the matter at all because the person who wronged him was very boorish or because he was mentally disturbed, [provided] he forgives him totally without bearing any feelings of hate or admonishing him. The Torah is concerned only with those who carry feelings of hate.

(10) A person is obligated to show great care for orphans and widows because their spirits are very low and their feelings are depressed. This applies even if they are wealthy. We are commanded to [show this attention] even to a king's widow and his orphans as [implied by Exodus 22:21]: "Do not mistreat any widow or orphan."
How should one deal with them? One should only speak to them gently and treat them only with honor. One should not cause pain to their persons with [overbearing] work or aggravate their feelings with harsh words and [one should] show more consideration for their financial interests than for one's own. Anyone who vexes or angers them, hurts their feelings, oppresses them, or causes them financial loss transgresses this prohibition. Surely this applies if one beats them or curses them.
Even though [a person who violates] this prohibition is not [liable for] lashes, the retribution one suffers for its [violation] is explicitly stated in the Torah (ibid. 22:23): "I will display My anger and slay you with the sword." There is a covenant between them and He who spoke and created the world that whenever they cry out because they have been wronged, they will be answered as [ibid.:22] states: "When they cry out to Me, I will surely hear their cry."
When does the above apply? When one causes them suffering for one's own purposes. However, it is permitted for a teacher to cause them suffering while teaching them Torah, or a craft, or in order to train them in proper behavior. Nevertheless, he should not treat them in the same manner as he treats others, but rather make a distinction with regard to them and treat them with gentility, great mercy, and honor for [Proverbs 22:22] states: "For God will take up their cause."
This applies to both those orphaned from their father and those orphaned from their mother. Until when are they considered orphans in the context [of this mitzvah]? Until they no longer need a mature individual to support, instruct, and care for them and are able to see to all their own needs by themselves, like other adults.

(1) A person who collects gossip about a colleague violates a prohibition as [Leviticus 19:16] states: "Do not go around gossiping among your people."
Even though this transgression is not punished by lashes, it is a severe sin and can cause the death of many Jews. Therefore, [the warning]: "Do not stand still over your neighbor's blood" is placed next to it in the Torah [ibid.]. See what happened [because of] Doeg, the Edomite.

(2) Who is a gossiper? One who collects information and [then] goes from person to person, saying: "This is what so and so said;" "This is what I heard about so and so." Even if the statements are true, they bring about the destruction of the world.
There is a much more serious sin than [gossip], which is also included in this prohibition: lashon horah, i.e., relating deprecating facts about a colleague, even if they are true.
[Lashon horah does not refer to the invention of lies;] that is referred to as defamation of character. Rather, one who speaks lashon horah is someone who sits and relates: "This is what so and so has done;" "His parents were such and such;" "This is what I have heard about him," telling uncomplimentary things. Concerning this [transgression], the verse [Psalms 12:4] states: "May God cut off all guileful lips, the tongues which speak proud things..."

(3) Our Sages said: "There are three sins for which retribution is exacted from a person in this world and, [for which] he is [nonetheless,] denied a portion in the world to come: idol worship, forbidden sexual relations, and murder. Lashon horah is equivalent to all of them."
Our Sages also said: "Anyone who speaks lashon horah is like one who denies God as [implied by Psalms 12:5]: 'Those who said: With our tongues we will prevail; our lips are our own. Who is Lord over us?’”
In addition, they said: "Lashon horah kills three [people], the one who speaks it, the one who listens to it, and the one about whom it is spoken. The one who listens to it [suffers] more than the one who speaks it.”

(4) There are certain matters which are considered "the dust of lashon horah." What is implied? [For example, a person says:] "Who will tell so and so to continue acting as he does now," or "Do not talk about so and so; I do not want to say what happened," or the like.
Similarly, it is also considered the "dust of lashon horah" when someone speaks favorably about a colleague in the presence of his enemies, for this will surely prompt them to speak disparagingly about him. In this regard, King Solomon said [Proverbs 27:14]: "One who greets his colleague early in the morning, in a loud voice, curses him," for his positive [act] will bring him negative [repercussions].
Similarly, [to be condemned is] a person who relates lashon horah in frivolity and jest, as if he were not speaking with hatred. This was also mentioned by Solomon in his wisdom [Proverbs 26:18-19]: "As a madman who throws firebrands, arrows, and death and says: 'I am only joking.’”
[Also, to be condemned is] someone who speaks lashon horah about a colleague slyly, pretending to be innocently telling a story without knowing that it is harmful. When he is reproved, he excuses himself by saying: "I did not know that the story was harmful or that so and so was involved."

(5) [There is no difference] whether one speaks lashon horah about a person in his presence or behind his back. [The statements] of people who relate matters which, when passed from one person to another, will cause harm to a man's person or to his property or will even [merely] annoy him or frighten him are considered as lashon horah.
If such statements were made in the presence of three people, [one may assume that the matter] has already become public knowledge. Thus, if one of the three relates the matter a second time, it is not considered lashon horah, provided his intention was not to spread the matter further and publicize it.

(6) All the above are people who speak lashon horah in whose neighborhood, one is forbidden to dwell. How much more so [is it forbidden] to sit [together] with them and hear their conversation.
The judgement against our ancestors in the desert was only sealed because of lashon horah.

(7) A person who takes revenge against a colleague transgresses a Torah prohibition, as [Leviticus 19:18] states: "Do not take revenge."
Even though [revenge] is not punished by lashes, it is a very bad trait. Instead, a person should [train himself] to rise above his feelings about all worldly things, for men of understanding consider all these things as vanity and emptiness which are not worth seeking revenge for.
What is meant by taking revenge? A person's colleague asks him, "Lend me your hatchet. He responds, "I refuse to lend it to you." On the following day, the person [who refused] needs to borrow a hatchet from his colleague. He asks him: "Lend me your hatchet." The latter responds, "Just as you did not lend it to me, I will not lend it to you." This is considered as taking revenge. Instead, when he comes to ask him for it, he should give it to him with a full heart, without repaying him for what he did.
The same applies in other similar instances. Thus, King David proclaimed regarding his exemplary qualities [Psalms 7:5]: "Have I repaid those who have done evil to me? Behold, I have rescued those who hated me without cause."

(8) Similarly, anyone who holds a grudge against another Jew violates a Torah prohibition, as [Leviticus 19:18] states: "Do not bear a grudge against the children of your people."
What is meant by bearing a grudge? Reuven asked Shimon, "Rent this house to me," or "lend this ox to me," and Shimon was not willing [to do so]. A few days later, Shimon came to borrow or rent something from him. Reuven told him, "Here, it is. I am lending it to you. I am not like you, nor am I paying you back for what you did."
A person who acts in this manner violates the prohibition against bearing a grudge. Instead [of doing so], he should wipe the matter from his heart and never bring it to mind. As long as he brings the matter to mind and remembers it, there is the possibility that he will seek revenge. Therefore, the Torah condemned holding a grudge, [requiring] one to wipe the wrong from his heart entirely, without remembering it at all.
This is a proper quality which permits a stable environment, trade, and commerce to be established among people.

(1) Women, slaves, and minors are free from the obligation of Torah study. Nevertheless, a father is obligated to teach his son Torah while he is a minor, as [Deuteronomy 11:19] states: "And you shall teach them to your sons to speak about them."
A woman is not obligated to teach her son, for only those who are obligated to learn are obligated to teach.

(2) Just as a person is obligated to teach his son, so, too, is he obligated to teach his grandson, as [Deuteronomy 4:9] commands: "And you shall teach them to your sons and your grandsons."
[Furthermore, this charge is not confined] to one's children and grandchildren alone. Rather, it is a mitzvah for each and every wise man to teach all students, even though they are not his children, as [Deuteronomy 6:7] states: "And you shall teach them to your sons..." The oral tradition explains: "Your sons," these are your students, for students are also called sons, as [II Kings 2:3] states: "And the sons of the prophets went forth."
If so, why do the commandments [explicitly mention] one's son and grandson? To grant precedence to one's son over one's grandson, and one's grandson over the son of a colleague.

(3) Also, one is obligated to hire a teacher for one's son, while one is not required to undertake any expense to teach a colleague's son.
A person who was not instructed by his father is obligated to arrange for his own instruction when he can understand, as [Deuteronomy 5:1] states: "And you shall study them and take heed to perform them."
Similarly, in every place, one finds that study takes precedence over deed, for study brings about deed. However, deed does not bring about study.

(4) If a person wants to study Torah and he has a son whom he should teach Torah, his [study] takes priority over [that of] his son. If his son is wiser and a more creative thinker and thus capable of understanding what he studies more than he [himself] is, his son is given priority.
Even though his son is granted priority, he should not neglect [his own studies]. For just as he is commanded to teach his son, he is commanded to teach himself.

(5) A person should always study Torah and, afterwards, marry. If he marries first, his mind will not be free for study. However, if his natural inclination overcomes him to the extent that his mind is not free, he should marry, and then study Torah.

(6) At what age is a father obligated to teach [his son] Torah?
When he begins to speak, he should teach him Torah tzivah lanu Moshe... (Deuteronomy 33:4) and Shema Yisrael... (ibid. 6:4).
Afterwards, he should teach him [selected verses], little by little, verse by verse, until he is six or seven - depending on his health - [at which time] he should take him to a teacher of young children.

(7) If it is local custom for a teacher of young children to take payment, he should be paid. [The father] is obligated to pay for his instruction until he can read the entire written Torah.
In a place where it is customary to receive a wage for teaching the written Torah, one is permitted to do so. However, it is forbidden to take a wage for teaching the Oral Law, as [implied by Deuteronomy 4:5]: "Behold, I have taught you laws and statutes, as God commanded me." [Our Sages teach that Moses was implying:] Just as I learned at no cost, so, too, have you been taught from me at no cost. Teach the coming generations in a like manner. Teach them at no cost as you have learned from me."
[Nevertheless,] if a person cannot find someone to teach him at no cost, he must pay for his studies, as [implied by Proverbs 23:23]: "Buy truth." May he charge to teach others? We learn [ibid.]: "but do not sell." Thus, it can be derived that it is forbidden to charge to teach Torah even though one's teacher charged to instruct him.

(8) Every Jewish man is obligated to study Torah, whether he is poor or rich, whether his body is healthy and whole or afflicted by difficulties, whether he is young or an old man whose strength has diminished.
Even if he is a poor man who derives his livelihood from charity and begs from door to door, even if he is a husband and [a father of] children, he must establish a fixed time for Torah study during the day and at night, as [Joshua 1:8] commands: "You shall think about it day and night."

(9) The greater Sages of Israel included wood choppers, water drawers, and blind men. Despite these [difficulties], they were occupied with Torah study day and night and were included among those who transmitted the Torah's teachings from [master] to [student in the chain stretching back to] Moses, our teacher.

(10) Until when is a person obligated to study Torah? Until the day he dies, as [Deuteronomy 4:9] states: "Lest you remove it from your heart, all the days of your life." Whenever a person is not involved with study, he forgets.

(11) A person is obligated to divide his study time in three: one third should be devoted to the Written Law; one third to the Oral Law; and one third to understanding and conceptualizing the ultimate derivation of a concept from its roots, inferring one concept from another and comparing concepts, understanding [the Torah] based on the principles of Biblical exegesis, until one appreciates the essence of those principles and how the prohibitions and the other decisions which one received according to the oral tradition can be derived using them. The latter topic is called Gemara.

(12) How is the above expressed? A person who is a craftsman may spend three hours each day involved in his work, and [devote] nine hours to Torah study: In those nine hours, he should spend three reading the Written Law; three, the Oral Law; and three, meditating with his intellect to derive one concept from another.
The "words of the prophetic tradition" are considered part of the Written Law; and their explanation, part of the Oral Law. The matters referred to as Pardes are considered part of the Gemara.
The above applies in the early stages of a person's study. However, when a person increases his knowledge and does not have the need to read the Written Law, or occupy himself with the Oral Law constantly, he should study the Written Law and the oral tradition at designated times. Thus, he will not forget any aspect of the laws of the Torah. [However,] he should focus his attention on the Gemara alone for his entire life, according to his ambition and his ability to concentrate.

(13) A woman who studies Torah will receive reward. However, that reward will not be [as great] as a man's, since she was not commanded [in this mitzvah]. Whoever performs a deed which he is not commanded to do, does not receive as great a reward as one who performs a mitzvah that he is commanded to do.
Even though she will receive a reward, the Sages commanded that a person should not teach his daughter Torah, because most women cannot concentrate their attention on study, and thus transform the words of Torah into idle matters because of their lack of understanding.
[Thus,] our Sages declared: "Whoever teaches his daughter Torah is like one who teaches her tales and parables." This applies to the Oral Law. [With regard to] the Written Law: at the outset, one should not teach one's daughter. However, if one teaches her, it is not considered as if she was taught idle things.

(1) Three crowns were conferred upon Israel: the crown of Torah, the crown of priesthood, and the crown of royalty. Aaron merited the crown of priesthood, as [Numbers 25:13] states: "And it will be an eternal covenant of priesthood for him and his descendants after him."
David merited the crown of royalty, as [Psalms 89:37] states: "His seed will continue forever, and his throne will be as the sun before Me."
The crown of Torah is set aside, waiting, and ready for each Jew, as [implied by Deuteronomy 33:4]: "The Torah which Moses commanded us is the inheritance of the congregation of Jacob." Whoever desires may come and take it.
Lest you say that the other crowns surpass the crown of Torah, [Proverbs 8:15-16] states: "By me, kings reign, princes decree justice, and nobles rule." Thus, you have learned that the crown of Torah is greater than the other two.

(2) Our Sages declared that even a Torah Sage who is a mamzer deserves precedence over a high priest who is unlearned, as [implied by Proverbs 3:15]: "It is more precious than pearls." [That verse can be interpreted:] more precious than the High Priest who enters the innermost chambers.

(3) None of the other mitzvot can be equated to the study of Torah. Rather, the study of Torah can be equated to all the mitzvot, because study leads to deed. Therefore, study takes precedence over deed in all cases.

(4) [The following rules apply] when a person is confronted with the performance of a mitzvah and the study of Torah: If the mitzvah can be performed by another individual, he should not interrupt his studies. If not, he should perform the mitzvah, and then return to his studies.

(5) The first aspect of a person's judgement [in the world to come] will center on Torah study. Only afterwards will his other deeds [be considered].
Accordingly, our Sages would say: "A person should always occupy himself in Torah study, whether for God's sake or even if not for God's sake, for from [the study of Torah which] is not carried out for God's sake will come [the study of Torah which] is carried out for God's sake.

(6) A person whose heart inspires him to fulfill this mitzvah in a fitting manner and to become crowned with the crown of Torah should not divert his attention to other matters. He should not set his intent on acquiring Torah together with wealth and honor simultaneously.
[Rather,] this is the path of Torah: Eat bread with salt, drink water in small measure, sleep on the ground, live a life of difficulty, and toil in Torah.
The task is not incumbent upon you to complete, nor are you free to desist from it. If you have acquired much Torah, you have acquired much reward, and that reward is commensurate with the difficulty [invested].

(7) Perhaps, one will say: "[I will interrupt my studies] until after I gather money, and then I will return and study, [I will interrupt my studies] until after I buy what I need, and then, when I can divert my attention from my business, I will return and study." If you consider such thoughts, you will never merit the crown of Torah.
Rather, make your work secondary, and your Torah study a fixed matter. Do not say: "When I have free time, I will study," for perhaps you will never have free time.

(8) It is written in the Torah [Deuteronomy 30:12, 13]: "It is not in the heavens....It is not across the sea...." [This implies:] "It is not in the heavens" - i.e., it is not found in the proud spirited. "It is not across the sea" - i.e., it is not found in those who travel across the sea.
Therefore, our Sages said: "Not everyone who is involved in business will become wise." Our Sages also commanded: "Minimize your business activities and occupy yourself with Torah."

(9) The words of Torah can be compared to water, as [Isaiah 55:1] states: "Behold, all who are thirsty, come to the water." This teaches you that just as water does not collect on an incline, but rather flows from it and collects in a low place, similarly, the words of Torah will not be found in the arrogant or in the hearts of any of the haughty, but rather in the humble and lowly, who sit in the dust at the feet of the Sages and remove the desires and pleasures of the times from their hearts. They do only a minimal amount of work each day [to earn] their livelihood if they have nothing else to eat. The rest of their days and nights are involved with Torah study.

(10) Anyone who comes to the conclusion that he should involve himself in Torah study without doing work and derive his livelihood from charity, desecrates [God's] name, dishonors the Torah, extinguishes the light of faith, brings evil upon himself, and forfeits the life of the world to come, for it is forbidden to derive benefit from the words of Torah in this world.
Our Sages declared: "Whoever benefits from the words of Torah forfeits his life in the world." Also, they commanded and declared: "Do not make them a crown to magnify oneself, nor an axe to chop with." Also, they commanded and declared: "Love work and despise Rabbinic positions." All Torah that is not accompanied by work will eventually be negated and lead to sin. Ultimately, such a person will steal from others.

(11) It is a tremendous advantage for a person to derive his livelihood from his own efforts. This attribute was possessed by the pious of the early generations. In this manner, one will merit all [types of] honor and benefit in this world and in the world to come, as [Psalms 128:2] states: "If you eat the toil of your hands, you will be happy and it will be good for you."
"You will be happy" - in this world. "It will be good for you" - in the world to come, which is entirely good.

(12) The words of Torah will not be permanently acquired by a person who applies himself feebly [to obtain] them, and not by those who study amid pleasure and [an abundance] of food and drink. Rather, one must give up his life for them, constantly straining his body to the point of discomfort, without granting sleep to his eyes or slumber to his eyelids.
The Sages alluded to this concept, [interpreting Numbers 19:14:] "This is the Torah, a man should he die in a tent..." [to mean that] the Torah cannot be permanently acquired except by a person who gives up his life in the tents of wisdom.
Similarly, Solomon said in his wisdom [Proverbs 24:10]: "If you faint in the day of adversity, your strength is small." He also said [Ecclesiastes 2:9]: "Also, my wisdom remained with me." [This can be interpreted to mean:] The wisdom which I learned in anger, this is what remained with me.
Our Sages declared: A covenant has been established that anyone who wearies himself in Torah study in a house of study will not forget it quickly. Anyone who wearies himself in Torah study in private will become wise, as [Proverbs 11:2] states: "To the modest will come wisdom."
Whoever raises his voice during his studies will permanently acquire the subject matter. In contrast, one who reads silently will forget quickly.

(13) Even though it is a mitzvah to study during the day and at night, it is only at night that a person acquires most of his wisdom. Therefore, a person who desires to merit the crown of Torah should be careful with all his nights, not giving up even one to sleep, eating, drinking, talk, or the like. Rather, [they should be devoted to] the study of Torah and the words of wisdom.
Our Sages declared: "The song of Torah can [be heard] only at night, as [Eichah 2:19] states: 'Arise, sing out at night...’“
Whoever occupies himself with Torah study at night will have a strand of [Divine] favor extended over him during the day, as [implied by Psalms 42:9]: "During the day, God ordains His kindness and, at night, His song is with me, a prayer to the living God."
[In contrast], any house in which the words of Torah cannot be heard at night will be consumed by fire, as [implied by Job 20:26]: "All the darkness is hidden away from His treasures; a fire that need not be blown will consume him."
[The verse, Numbers 16:31,] "He scorned the word of God," applies to someone who pays no attention to Torah at all. Similarly, anyone who has the potential to occupy himself with Torah study and does not, or who has studied both the Written and Oral Law and turned away to the vanities of the world, leaving behind his study and ignoring it, is included in the category of "those who scorn the word of God."
Our Sages declared: "Whoever neglects Torah study when wealthy will ultimately neglect it amidst poverty. Whoever maintains the Torah in poverty will ultimately maintain it amidst prosperity." This concept is explicitly mentioned in the Torah [Deuteronomy 28:47-48], which states: "Because you did not serve God, your Lord, with happiness and good feeling when there was an abundance of everything, you shall serve your enemies," and [Deuteronomy 8:16] states: "so that you shall suffer...so that ultimately He will make you prosper."

(1) Torah should be taught only to a proper student - one whose deeds are attractive - or to a person whose behavior is unknown. However, [a potential student] who follows bad ways should be influenced to correct his behavior and trained to follow a straight path. [After he repents, his deeds] are examined and he is allowed to enter the house of study to be instructed.
Our Sages said: Whoever teaches an improper student is considered as if he throws a stone to Mercury, as [Proverbs 26:8] states: "As one who winds a stone in a sling, so is he who gives honor to a fool." There is no "honor" other than Torah, as [Proverbs 3:35] states: "The wise shall inherit honor."
Similarly, one should not study from a teacher who does not follow a proper path, even though he is a very wise man and his [instruction] is required by the entire nation, until he returns to a good path, as [implied by Malachi 2:7]: "For the priest's lips shall keep knowledge, and they shall seek Torah from his mouth, because he is a messenger from the Lord of Hosts."
Our Sages said: If a teacher resembles "a messenger of the Lord of Hosts," seek Torah from his mouth. If he does not, do not seek Torah from his mouth.

(2) How is [Torah] taught? The teacher sits at the head and the students sit around him, so that all can see the teacher and hear his words.
The teacher should not sit on a chair, [while] his students [sit] on the ground. Rather, either everyone should sit on the ground or everyone should sit on chairs.
Originally, the teacher would sit and the students would stand. [However,] before the destruction of the Second Temple, everyone followed the practice of teaching while both they and the students were seated.

(3) If the teacher [desires] to instruct the students personally, he is entitled to do so. If he [desires to] teach through the medium of a spokesman, the spokesman should stand between him and the students. The teacher speaks to the spokesman and he announces the teaching to all the students.
When they ask the spokesman a question, he asks the teacher. The teacher, [in turn,] replies to the spokesman and the spokesman replies to the questioner.
The teacher should not raise his voice above that of the spokesman. Similarly, when the spokesman asks a question of the teacher, he should not raise his voice above that of the teacher.
The spokesman is not allowed to detract from, add to, or change [the teacher's words], unless he is the teacher's father or teacher. If the teacher tells the spokesman: "My teacher told me the following..." or "My father and teacher told me the following...," when the spokesman relates the teaching to the people, he should quote the statement in the name of the sage [who authored it], mentioning the name of the teacher's father or teacher, saying: "So and so, the sage, said the following..." [This is allowed] despite the fact the teacher did not mention the sage's name, because it is forbidden to refer to one's teacher or father by name.

(4) If the teacher taught [a concept] and it was not grasped by the students, he should not become upset with them and display anger. Rather, he should repeat and review the matter, even if he must do so many times, until they appreciate the depth of the halachah.
Similarly, the student should not say "I understood" when he did not understand. Rather, he should ask again and again, even if he requires several repetitions. If his teacher becomes upset with him and displays anger, he should tell him: "My teacher, this is Torah. It is necessary that I study, and my powers of comprehension are weak."

(5) A student should not be embarrassed because his colleagues grasped the subject matter the first or second time, while he did not understand it until it was repeated a number of times. If he becomes embarrassed because of such matters, he will find himself going in and out of the house of study without learning anything.
Accordingly, the Sages of the previous generations stated: "A bashful person will not learn, nor should the short-tempered teach."
When does the above apply? When the students did not understand the subject matter because of its depth or because of their limited powers of comprehension. However, if it appears to the teacher that they are not applying themselves to the words of Torah and are lax about them, and, therefore, do not understand, he is obligated to display anger towards them and shame them with his words, to sharpen their powers of concentration. In this context, our Sages said: "Cast fear into the students."
Therefore, it is not fitting for a teacher to act frivolously in the presence of his students. He should not amuse himself in their presence, nor should he eat and drink with them. [These restrictions are intended] so that they fear him and study under him at a fast pace.

(6) When the teacher enters the house of study, questions should not be posed to him until he gathers his powers of concentration. [Thus,] a student should not ask until he sits and rests.
Two should not ask at once. A teacher should not be asked about an outside matter, but rather, [only] regarding the subject which they are involved with, lest he become embarrassed.
The teacher may [deliberately] lead the students astray with his questions and the deeds he carries out in their presence to sharpen their powers of concentration and to test whether they remember what he taught them or not. Needless to say, he may ask them regarding another matter, which they are not presently involved with, to spur them on.

(7) A person should not ask a question while standing, nor should a person respond while standing. One should not ask from a high place, from far away, or from behind the elders.
A question should be asked of the teacher regarding only the subject which they are reading. A question should be asked only with an attitude of awe. A person should ask concerning only three halachot [while studying] the same subject.

(8) [The following rules apply when] two people ask questions simultaneously: If one question is to the point and the other is not to the point, attention is paid to the question which is to the point. [If one question concerns] a matter to be applied in practice, and the other is an abstract question, attention is paid to the question which concerns the matter to be applied.
[If one question concerns] Torah law, and the other the interpretation of the verses of the Torah, attention is paid to the question which concerns Torah law. [If one question concerns] the interpretation of the verses of the Torah, and the other aggadah, attention is paid to the question which concerns the interpretation of the verses of the Torah.
[If one question concerns] aggadah, and the other the inference drawn from a minor premise to a major one, attention is paid to the question which concerns the inference drawn from a minor premise to a major one. [If one question concerns] the inference drawn from a minor premise to a major one, and the other an analogy established on the basis of similar words, attention is paid to the inference drawn from a minor premise to a major one.
If of the two questioners, one was a sage and one was a student, attention is paid to the sage; one a student and one a commoner, attention is paid to the student. However, if they are both sages, both students, or both commoners - similarly, if two people both ask questions concerning Torah law, or they both wish to reply to what has been previously stated, or both questions concern actual deeds - from this point on, the spokesman has the option [of giving precedence to whichever question he desires].

(9) One should not sleep in a house of study. When any person dozes in the house of study, his Torah will be torn in shreds. This is alluded to in Solomon's words of wisdom [Proverbs 23:21]: "Drowsiness will clothe a man in rags."
Conversation in the house of study should concern only the words of Torah. Even if someone sneezes, one should not wish him: "[To your] recovery" in the house of study. Needless to say, the discussion of other matters is prohibited.
The sanctity of a house of study exceeds that of a synagogue.

(1) Just as a person is commanded to honor his father and hold him in awe, so, too, is he obligated to honor his teacher and hold him in awe.
[Indeed, the measure of honor and awe] due one's teacher exceeds that due one's father. His father brings him into the life of this world, while his teacher, who teaches him wisdom, brings him into the life of the world to come.
[Accordingly,] if he saw a lost object belonging to his father and one belonging to his teacher, the lost object belonging to his teacher takes precedence. If his father and his teacher are both carrying loads, he should relieve his teacher's load, and then his father's. If his father and his teacher are held as captives, he should redeem his teacher, and afterwards, redeem his father. However, if his father is [also] a Torah sage, he should redeem his father first.
[Similarly,] if his father is a Torah sage - even if he is not equivalent to his teacher - he should return his lost article, and then that belonging to his teacher.
There is no greater honor than that due a teacher, and no greater awe than that due a teacher. Our Sages declared: "Your fear of your teacher should be equivalent to your fear of Heaven."
Therefore, they said: Whoever disputes the authority of his teacher is considered as if he revolts against the Divine Presence, as implied [by Numbers 26:9]: "...who led a revolt against God."
Whoever engages in controversy with his teacher is considered as if he engaged in controversy with the Divine Presence, as implied [by Numbers 20:13]: "...where the Jews contested with God and where He was sanctified."
Whoever complains against his teacher is considered as if he complains against the Divine Presence, as implied [by Exodus 16:8]: "Your complaints are not against us, but against God."
Whoever thinks disparagingly of his teacher is considered as if he thought disparagingly of the Divine Presence, as implied [by Numbers 21:5]: "And the people spoke out against God and Moses."

(2) What is meant by disputing the authority of one's teacher? A person who establishes a house of study [where] he sits, explains, and teaches without his teacher's permission in his teacher's lifetime. [This applies] even when one's teacher is in another country.
It is forbidden to ever render a halachic judgment in one's teacher's presence. Whoever renders a halachic judgment in his teacher's presence is worthy of death.

(3) If a person asked [a student] regarding a halachic question and there were twelve mil between him and his teacher, he is permitted to answer. [Furthermore,] to prevent a transgression, it is permitted to give a halachic judgment even in the presence of one's teacher.
What does the above imply? For example, one saw a person perform a forbidden act because he was unaware of the prohibition or because of his perversity, he should [try to] prevent him [by] telling him: "This is forbidden." [This] applies even in his teacher's presence and even though one's teacher had not given him permission. Wherever the desecration of God's name is involved, no deference is paid to a teacher's honor.
When does the above apply? With regard to a matter that came up incidentally. However, establishing oneself as a halachic authority to sit and reply to all who ask concerning halachic matters is forbidden, even if [the student] is at one end of the world and the teacher at the other, until either:

a) the teacher dies; or

b) the student receives permission from his teacher.
Not everyone whose teacher dies is permitted to sit and render judgment concerning Torah law; only one who is a student worthy of rendering judgment.

(4) Any student who is not worthy of rendering halachic judgments and does so is foolish, wicked, and arrogant. [Proverbs 7:26:] "She has cast down many corpses" applies to him.
[Conversely,] a sage who is worthy of rendering halachic judgments and refrains from doing so holds back [the spread of] Torah and places stumbling blocks before the blind. "How prodigious are those she slew" [ibid.] applies to him.
These underdeveloped students who have not gathered much Torah knowledge, seek to gain prestige in the eyes of the common people and the inhabitants of their city [by] jumping to sit at the head of all questions of law and halachic judgments in Israel. They spread division, destroy the world, extinguish the light of Torah, and wreak havoc in the vineyard of the God of Hosts. In his wisdom, Solomon alluded to them [as follows, (Song of Songs 2:15)]: "Take for us foxes, little foxes that spoil the vineyards, [our vineyards are blooming.]"

(5) It is forbidden for a student to refer to his teacher by name, even outside his presence. He should not mention his name in his presence, even when referring to others with the same name as his teacher - as he does with the name of his father. Rather, he should refer to them with different names, even after their death.
The above applies when the name is unusual, and all will thus know to whom it refers.
[A student] should not greet his teacher or respond to the latter's greeting, as is customary when two friends exchange greetings. Rather, he should bow before him and say with awe and reverence: "Peace be upon you, my master." If his teacher greeted him, he should respond: "Peace be upon you, my teacher and master."

(6) Similarly, he should not remove his tefillin in the presence of his teacher, nor should he recline in his presence. Rather, he should sit before him as one sits before a king.
A person should not pray either in front of his teacher, behind his teacher, or at his teacher's side. Needless to say, one should not walk by his side. Rather, he should distance himself behind his teacher without standing directly behind him and then pray.
One should not enter a bathhouse together with his teacher or sit in his teacher's place. One should not side against his teacher's opinion in his presence or contradict his statements.
One should not sit in his presence until he tells him to sit. One should not stand before him until he tells him to stand or until he receives permission to stand.
When one departs from his teacher, one should not turn his back to him. Rather, one should walk backwards while facing him.

(7) A person is obligated to stand before his teacher from the time he sees him - as far away as he can see - until [he passes beyond his field of vision] and is hidden: his figure no longer visible. Then, [the student] may sit.
A person is obligated to visit his teacher during the festivals.

(8) Deference should not be shown to a student while in the presence of his teacher, unless it is customary for his teacher also to show him deference.
All the services which a servant performs for his master should be performed by a student for his teacher. [However,] if [the student] was in a place where he was not recognized and was not wearing tefillin - should he suspect that people will say he is a servant - he need not put on [his teacher's] shoe or remove it.
Whoever prevents his student from serving him withholds kindness from him and takes away his fear of heaven. Any student who deals lightly with a matter related to the honor of his teacher causes the Divine Presence to depart from Israel.

(9) [A student who] saw his teacher transgress the words of the Torah should tell him: you have taught us such and such.
Whenever he mentions a teaching in his presence, he should tell him: "You have taught us the following, master." He should not mention a concept which he did not hear from his teacher unless he mentions the name of the person who authored it.
When his teacher dies, he should rend all his garments until he reveals his heart. He should never mend them.
When does the above apply? To one's outstanding teacher from whom one has gained the majority of his wisdom.
However, a person who has not gained the majority of his wisdom under a teacher's instruction is considered to be both a student and colleague. He is not obligated to honor him in all the above matters. Nevertheless, he should stand before him, rend his garments at his [death], as he does for all the deceased for whom he is obligated to mourn. Even if he learned only one thing from him, whether it be a small or great matter, he should stand before him and rend his garments at his [death].

(10) Every student with a proper character will not speak in front of anyone who is wiser than he is, even though he has not learned anything from him.

(11) An outstanding teacher may, if he desires, forgo his honor with regard to any or all of the above matters to any or all his students.
Even though he forgoes [these honors], the student is obligated to respect him at the time he forgoes [respect].

(12) Just as students are obligated to honor their teacher, a teacher is obligated to honor his students and encourage them. Our Sages declared: "The honor of your students should be as dear to you as your own."
A teacher should take care of his students and love them, because they are like sons who bring him pleasure in this world and in the world to come.

(13) Students increase their teacher's wisdom and broaden his horizons. Our Sages declared: "I learned much wisdom from my teachers and even more from my colleagues. However, from my students [I learned] most of all."
Just as a small branch is used to light a large bough, so a small student sharpens his teacher's [thinking processes], until, through his questions, he brings forth brilliant wisdom.

(1) It is a mitzvah to respect every Torah sage, even if he is not one's teacher, as [Leviticus 19:32] states: "Stand up before a white-haired [man] and respect an elder." [The word] zakein, [translated as "elder," alludes to the Hebrew words meaning] "one who has acquired wisdom."
When is one obligated to stand before him? When he approaches within four cubits of him until he passes him.

(2) One should not stand before [a sage] in a bathhouse or toilet, for it is stated [ibid.]: "Stand up...and respect...," [implying] standing up that conveys respect.
Craftsmen are not obligated to stand before the Torah sages while they are involved in their work, for it is stated: "Stand up...and respect...." [It can be inferred that] just as showing respect does not involve a financial loss, standing need not involve a financial loss.
What is the source [which teaches that] a person should not divert his eyes from the sage so that he will not see him, lest he be required to stand before him? It is written [ibid.], "and you shall fear your God." With regard to all matters dependent on one's conscience, the Torah states: "and you shall fear your God."

(3) It is not proper for a sage to trouble the people and position himself before them so that they will have to stand for him. Rather, he should take shortcuts and have the intent that they should not see him, so that he will not trouble them to stand. The Sages would take circular routes through the outskirts [of their cities], where people who recognize them would not be found, in order not to trouble them.

(4) Riding is considered to be walking. Just as one stands before [a sage who is] walking, so one should stand before one who is riding.

(5) When three people are journeying [together], the master should walk in the center, the [student of] greater [stature] on his right, and the one of lesser [stature] on his left.

(6) One who sees a sage need not stand in deference to him until he reaches within four cubits of him; once he has passed, he may sit.
Should one see the av beit din, one should stand in deference to him from the time he sees him - as far away as he can see. He may not sit until he has passed four cubits beyond him.
Should one see the nasi, one should stand in deference to him from the time he sees him - as far away as he can see. He may not sit until he has reached his place or passed [beyond his field of vision] and is hidden.
Should a nasi [desire to] waive the honor due him, he may forgo it.
When the nasi enters, all the people should stand. They may not sit until he tells them to. When the av beit din enters, two rows are opened for him, and the people stand on either side until he enters and sits in his place. The other people remain seated in their places.

(7) When a sage enters - when he approaches within four cubits of anyone - the latter should stand for him. Thus, one stands and one sits until he enters and sits in his place.
The sons and the students of the sages may jump over the heads of the people to reach their place when their presence is required by the people at large.
It is not praiseworthy for a sage to enter [the house of study] last. If one leaves to tend to his needs, he may return to his place.
The children of the sages who have enough knowledge to listen turn their faces toward their father. If they lack the knowledge to listen, they turn their faces to the people.

(8) A student who is constantly sitting before his teacher is permitted to rise in his honor only [twice daily,] in the morning and in the evening, so that the honor paid to him does not exceed the honor paid to God.

(9) We should stand before an old man of exceedingly advanced age, even if he is not a sage. Even a sage who is young is obligated to stand before an old man of exceedingly advanced age. Nevertheless, he need not rise to his full height, and need only show some token of respect.
Even an old gentile should be addressed with words of respect, and a hand should be extended to support him, as [Leviticus 19:32] states: "Stand up before a white-haired [man]." Every white-haired man is included therein.

(10) Torah sages should not personally take part in any communal work projects - e.g., building, digging, or the like - [to improve] the city, lest they become disgraced in the eyes of the common people.
Money should not be collected from them to pay for building the [city] wall, fixing its gates, its watchmen's wages, and the like. [The same applies regarding] a present to be offered to the king.
Similarly, they are not obligated to pay taxes - neither [their share in] a tax levied on the city as a whole nor a head tax levied on each individual - as [Hoshea 8:10] states: "Although they will give among the nations, now I will gather them; in a little while, they will be released from the burden of the king and his officers."
Similarly, if a Torah sage has merchandise to sell, he is allowed to sell it first, and no other person at the marketplace is allowed to sell until he does. Similarly, if he has a legal matter and stands among many other litigants, he is given priority. [Also,] he is allowed to sit.

(11) It is a great sin to disgrace Torah sages or to hate them. Jerusalem was not destroyed until [its inhabitants] disgraced its sages, as implied by [II Chronicles 36:16]: "And they would mock the messengers of God, despise His words, and scoff at His prophets" - i.e., they would scorn those who taught His words.
Similarly, the Torah's prophecy [Leviticus 26:16]: "If you despise My statutes" [should be interpreted]: "If you despise the teachers of My statutes." Whoever disgraces the sages has no portion in the world to come and is included in the category: "Those who scorn the word of God" [Numbers 15:31].

(12) Even though a person who disgraces a Torah sage will not receive a portion in the world to come, if witnesses come [and testify that] he disgraced him, even if only verbally, he is obligated to be placed under a ban of ostracism. This ban is publicly announced by the court. Also, wherever he is located, he is fined a litra of gold, which is given to the sage.
Even one who disgraces a sage after his death is placed under a ban of ostracism by the court. They should release the ban when he repents. In contrast, if the sage is alive, they do not release the ban until he appeases the sage for whose [honor] he was ostracized.
[To protect] his honor, a sage may issue a ban of ostracism against a common person who acted outrageously against him. He does not need witnesses, nor must [the offender] have been warned. The ban is not lifted until he appeases the sage. If the sage dies, three people may come and lift [the ban]. If the sage desires to forgive him and not place him under ban, he is permitted to do so.

(13) If a teacher placed a person under a ban of ostracism because of his honor, all of his students are obligated to treat the person in the required fashion. However, if a student issued a ban of ostracism because of his honor, his teacher is not obligated to abide by the terms of the ban. Nevertheless, all other people are obligated to do so.
Similarly, when a person is placed under a ban of ostracism because of the nasi, all Jews are obligated to abide by the terms of the ban. However, if a person is placed under a ban of ostracism because of any Jew, the nasi is not obligated to abide by it.
When a person is placed under a ban of ostracism because of his city, other cities must also abide by this ban. However, if he is placed under ban by other cities, his own city need not abide by the ban.

(1) During the times of Enosh, mankind made a great mistake, and the wise men of that generation gave thoughtless counsel. Enosh himself was one of those who erred.
Their mistake was as follows: They said God created stars and spheres with which to control the world. He placed them on high and treated them with honor, making them servants who minister before Him. Accordingly, it is fitting to praise and glorify them and to treat them with honor. [They perceived] this to be the will of God, blessed be He, that they magnify and honor those whom He magnified and honored, just as a king desires that the servants who stand before him be honored. Indeed, doing so is an expression of honor to the king.
After conceiving of this notion, they began to construct temples to the stars and offer sacrifices to them. They would praise and glorify them with words, and prostrate themselves before them, because by doing so, they would - according to their false conception - be fulfilling the will of God.
This was the essence of the worship of false gods, and this was the rationale of those who worshiped them. They would not say that there is no other god except for this star.
This message was conveyed by Jeremiah, who declared (10:7-8): "Who will not fear You, King of the nations, for to You it is fitting. Among all the wise men of the nations and in all their kingdoms, there is none like You. They have one foolish and senseless [notion. They conceive of their] empty teachings as wood;" i.e., all know that You alone are God. Their foolish error consists of conceiving of this emptiness as Your will.

(2) After many years passed, there arose people - false prophets - who told [their nations] that God had commanded them to say: Serve this star - or all the stars - sacrifice to it, offer libations to it, build a temple for it and make an image of it so that all people - including the women, the children, and the common people - could bow to it.
He would inform them of a form that he had conceived, and tell them that this is the image of the particular star, claiming that this was revealed to him in a prophetic vision. In this manner, the people began to make images in temples, under trees, and on the tops of mountains and hills.
People would gather together and bow down to them and the [false prophets] would say: This image is the source of benefit or harm. It is appropriate to serve it and fear it. Their priests would tell them: This service will enable you to multiply and be successful. Do this and this, or do not do this or this.
Subsequently, other deceivers arose and declared that a specific star, sphere, or angel had spoken to them and commanded them: Serve me in this manner. He would then relate a mode of service [telling them:] Do this, do not do this.
Thus, these practices spread throughout the world. People would serve images with strange practices - one more distorted than the other - offer sacrifices to them, and bow down to them. As the years passed, [God's] glorious and awesome name was forgotten by the entire population. [It was no longer part of] their speech or thought, and they no longer knew Him. Thus, all the common people, the women, and the children would know only the image of wood or stone and the temples of stone to which they were trained from their childhood to bow down and serve, and in whose name they swore.
The wise men among them would think that there is no God other than the stars and spheres for whose sake, and in resemblance of which, they had made these images. The Eternal Rock was not recognized or known by anyone in the world, with the exception of a [few] individuals: for example, Chanoch, Metushelach, Noach, Shem, and Ever. The world continued in this fashion until the pillar of the world - the Patriarch Abraham - was born.

(3) After this mighty man was weaned, he began to explore and think. Though he was a child, he began to think [incessantly] throughout the day and night, wondering: How is it possible for the sphere to continue to revolve without having anyone controlling it? Who is causing it to revolve? Surely, it does not cause itself to revolve.
He had no teacher, nor was there anyone to inform him. Rather, he was mired in Ur Kasdim among the foolish idolaters. His father, mother, and all the people [around him] were idol worshipers, and he would worship with them. [However,] his heart was exploring and [gaining] understanding.
Ultimately, he appreciated the way of truth and understood the path of righteousness through his accurate comprehension. He realized that there was one God who controlled the sphere, that He created everything, and that there is no other God among all the other entities. He knew that the entire world was making a mistake. What caused them to err was their service of the stars and images, which made them lose awareness of the truth.
Abraham was forty years old when he became aware of his Creator. When he recognized and knew Him, he began to formulate replies to the inhabitants of Ur Kasdim and debate with them, telling them that they were not following a proper path.
He broke their idols and began to teach the people that it is fitting to serve only the God of the world. To Him [alone] is it fitting to bow down, sacrifice, and offer libations, so that the people of future [generations] would recognize Him. [Conversely,] it is fitting to destroy and break all the images, lest all the people err concerning them, like those people who thought that there are no other gods besides these [images].
When he overcame them through the strength of his arguments, the king desired to kill him. He was [saved through] a miracle and left for Charan. [There,] he began to call in a loud voice to all people and inform them that there is one God in the entire world and it is proper to serve Him. He would go out and call to the people, gathering them in city after city and country after country, until he came to the land of Canaan - proclaiming [God's existence the entire time] - as [Genesis 21:33] states: "And He called there in the name of the Lord, the eternal God."
When the people would gather around him and ask him about his statements, he would explain [them] to each one of them according to their understanding, until they turned to the path of truth. Ultimately, thousands and myriads gathered around him. These are the men of the house of Abraham.
He planted in their hearts this great fundamental principle, composed texts about it, and taught it to Isaac, his son. Isaac also taught others and turned [their hearts to God]. He also taught Jacob and appointed him as a teacher.
[Jacob] taught others and turned [the hearts] of all those who gathered around him [to God]. He also taught all of his children. He selected Levi and appointed him as the leader. He established him [as the head of] the academy to teach them the way of God and observe the mitzvot of Abraham.
[Jacob] commanded his sons that the leadership should not depart from the descendants of Levi, so that the teachings would not be forgotten. This concept proceeded and gathered strength among the descendants of Jacob and those who collected around them, until there became a nation within the world which knew God.
When the Jews extended their stay in Egypt, however, they learned from the [Egyptians'] deeds and began worshiping the stars as they did, with the exception of the tribe of Levi, who clung to the mitzvot of the patriarchs - the tribe of Levi never served false gods.
Within a short time, the fundamental principle that Abraham had planted would have been uprooted, and the descendants of Jacob would have returned to the errors of the world and their crookedness. Because of God's love for us, and to uphold the oath He made to Abraham, our patriarch, He brought forth Moses, our teacher, the master of all prophets, and sent him [to redeem the Jews]. After Moses, our teacher, prophesied, and God chose Israel as His inheritance, He crowned them with mitzvot and informed them of the path to serve Him, [teaching them] the judgement prescribed for idol worshiper and all those who stray after it.

(1) The essence of the commandment [forbidding] the worship of false gods is not to serve any of the creations, not an angel, a sphere, or a star, none of the four fundamental elements, nor any entity created from them. Even if the person worshiping knows that ‘ה is the [true] God and serves the creation in the manner in which Enosh and the people of his generation worshiped [the stars] originally, he is considered to be an idol worshiper.
The Torah warns us about this, saying [Deuteronomy 4:19]: "Lest you lift your eyes heavenward and see the sun, the moon, and the stars... [and bow down and worship them], the entities which God apportioned to all the nations." This implies that you might inquire with "the eye of the heart" and it might appear to you that these entities control the world, having been apportioned by God to all the nations to be alive, to exist, and not to cease existence, as is the pattern of [the other creations with] the world. Therefore, you might say that it is worthy to bow down to them and worship them.
For this reason, [Deuteronomy 11:16] commands: "Be very careful that your heart not be tempted [to go astray and worship other gods]." This implies that the thoughts of your heart should not lead you astray to worship these and make them an intermediary between you and the Creator.

(2) The worshipers of false gods have composed many texts concerning their service, [describing] what is the essence of their service, what practices are involved, and what are its statutes. The Holy One, blessed be He, has commanded us not to read those books at all, nor to think about them or any matters involved with them.
It is even forbidden to look at the image of an idol, as [Leviticus 19:4] states: "Do not turn to the idols." In this regard, [Deuteronomy 12:30] states: "[Be careful]... lest you seek to find out about their gods, saying, 'How did they serve them.' This prohibits inquiring about the nature of their service even if you, yourself, do not serve them. This matter will ultimately cause you to turn to [the false god] and worship it as they do, as [the above verse continues]: "so that I will do the same."

(3) All these prohibitions have one common thrust: that one should not pay attention to idol worship. Whoever performs a deed that reflects his concern with [idol worship] receives lashes [as punishment].
The worship of false gods is not the only subject to which we are forbidden to pay attention; rather, we are warned not to consider any thought which will cause us to uproot one of the fundamentals of the Torah. We should not turn our minds to these matters, think about them, or be drawn after the thoughts of our hearts.
In general, people have limited powers of understanding, and not all minds are capable of appreciating the truth in its fullness. [Accordingly,] were a person to follow the thoughts of his heart, it is possible that he would destroy the world because of his limited understanding.
What is implied? There are times when a person will stray after star worship, and times when he will wonder about God's oneness: Perhaps He is one, perhaps He is not? [He might also wonder:] What exists above, [in the heavenly realms]? What exists below [them]? What was before time? What will be after time? Similarly, [one might wonder about] prophecy: Perhaps it is true, perhaps it is not? And [one may also wonder] about the Torah: Perhaps it emanates from God, perhaps it does not?
Since he may not know the guidelines with which to evaluate [ideas that will lead him] to the truth in its fullness, he may come to heresy. The Torah has warned about this matter, saying [Numbers 15:39]: "Do not stray after your hearts and eyes, which have led you to immorality" - i.e., each one of you should not follow his limited powers of understanding and think that he has comprehended the truth.
Our Sages [interpreted this warning]: "After your hearts," this refers to heresy; "after your eyes," this refers to immorality. This prohibition - though [severe,] causing a person to be prevented [from attaining a portion] in the world to come - is not punishable by lashes.

(4) The commandment [forbidding] the worship of false gods is equivalent to all the mitzvot, as [implied by Numbers 15:22]: "Lest you err and not perform all the mitzvot...." The oral tradition teaches that the verse refers to the worship of false gods. Thus, we learn that anyone who acknowledges a false god denies the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity, as [Numbers 15:23] continues: "...from the day God issued His commandments and afterwards, for your future generations."
[Conversely,] anyone who denies the worship of false gods acknowledges the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity. [This acknowledgement] is fundamental to all of the mitzvot.

(5) A Jew who serves false gods is considered like a gentile in all regards and is not comparable to a Jew who violated another transgression punishable by being stoned to death. An apostate who worships false gods is considered to be an apostate with regard to the entire Torah.
Similarly, Jewish minnim are not considered to be Jews with regard to any matter. Their repentance should never be accepted, as [implied by Proverbs 2:19]: "None that go to her repent, nor will they regain the paths of life."
The minnim are those who stray after the thoughts of their hearts, concerning themselves with the foolish matters mentioned above, until they ultimately transgress against the body of Torah [law] arrogantly, with scorn, with the intent of provoking God's anger, and yet say that there is no sin involved.
It is forbidden to talk to them or to reply to them at all, as [Proverbs 5:8] states: "Do not come close to her door." [It can be assumed that] a min's thoughts are concerned with false gods.

(6) Whoever accepts a false god as true, even when he does not actually worship it, disgraces and blasphemes [God's] glorious and awesome name. This applies both to one who worships false gods and to one who curses God's name [as is obvious from Numbers 15:30]: "If a person commits [an act of idolatry] highhandedly, whether he be a native born [Jew] or a convert, he is blaspheming God."
Therefore, a person who worships false gods is to be hanged, just as one who blasphemes against God is hanged. Both are executed by being stoned to death. Therefore, I have included the laws applying to a blasphemer in Hilchot Avodat Kochavim. Both deny the fundamental principle [of Jewish faith].

(7) These are the laws which govern a blasphemer: A blasphemer is not liable to be stoned to death until he states God's unique name, which possesses four letters: א-ד-נ-י, and curses that name with one of the names of God which are forbidden to be erased, as [Leviticus 24:16] states: "One who blasphemes God's name...."
One is obligated to be stoned to death for blaspheming God's unique name. [Should he blaspheme] the other names for God, he [transgresses] a prohibition.
There are those who state that one is liable [for execution] only when one blasphemes the name י-ה-ו-ה. I, however, maintain that one should be stoned to death in both instances.

(8) Which verse serves as the warning prohibiting blasphemy? [Exodus 22:27]: "Do not curse God."
[The procedure for the trial of a blasphemer is as follows:] Each day [when] the witnesses are questioned, [they use] other terms for God's name, [stating,] "May Yosse strike Yosse." At the conclusion of the judgment, all bystanders are removed [from the courtroom]. The judges question the witness of greatest stature and tell him, "Tell us what you heard explicitly." He relates [the curse]. The judges stand upright and rend their garments. They may not mend them [afterwards].
The second witness states: "I also heard as he did." If there are many witnesses, they must all say, "I heard the same."

(9) [The fact that] a blasphemer retracts his statements in the midst of speaking is of no consequence. Rather, once he utters blasphemy in the presence of witnesses, he is [liable for execution by] stoning.
Should a person curse God's name with the name of a false god, the zealous may strike him and slay him. If the zealous do not slay him and he is brought to court, he is not [condemned to] be stoned. [That punishment is administered] only when one curses God's name with another one of His unique names.

(10) Whoever hears the blasphemy of God's name is obligated to rend his garments. Even [when one hears] the blasphemy of other terms used to describe God, one is obligated to rend his garments.
The above applies when one hears [the blasphemy] from a fellow Jew. [In that instance,] both one who hears the actual blasphemy and one who hears it from the witnesses is obligated to rend his garments. In contrast, one who hears a gentile [blaspheme God's name] is not obligated to rend his garments. Elyakim and Shevna rent their garments [as described in Isaiah 36:22] only because Ravshakeh was an apostate Jew.
[Before his execution,] all the witnesses and the judges place their hands on the head of the blasphemer and tell him: "You are responsible for your death. You brought it upon yourself." Only a blasphemer - and none of the other offenders executed by the court - has [the judges and witnesses] place their hands upon his head, as [Leviticus 24:14] states: "And all those who hear shall place their hands on his head."

(1) Whoever serves false gods willingly, as a conscious act of defiance, is liable for כרת. If witnesses who warned him were present, he is [punished by being] stoned to death. If he served [such gods] inadvertently, he must bring a fixed sin offering.

(2) The gentiles established various different services for each particular idol and image. These services do not [necessarily] resemble each other. For example, Pe'or is served by defecating before it. Marculis is served by throwing stones at it or clearing stones away from it. Similarly, other services were instituted for other idols.
One who defecates before Marculis or throws a stone at Pe'or is free of liability until he serves it according to the accepted modes of service, as [implied by Deuteronomy 12:30]: "[Lest one inquire about their gods, saying,] 'How did these nations serve their gods? I will do the same.'"
For this reason, a court must know the types of worship [practiced by gentiles], because an idolater is stoned to death only when we know that [he has worshiped a false god] in the mode in which it is traditionally worshiped.

(3) The warning [forbidding] such worship and the like is the verse [Exodus 20:5] which states: "Do not serve them."
When does the above apply? with regard to services other than bowing, slaughtering [an animal], bringing a burnt offering, and offering a libation. A person who performs one of these four services to any one of the types of false gods is liable, even though this is not its accepted mode of service.
How is this exemplified? A person who offers a libation to Pe'or or slaughters [an animal] to Marculis is liable, as [implied by Exodus 22:19]: "Whoever slaughters [an animal] to any deity other than God alone must be condemned to death."
[Liability for performing the other services can be derived as follows:] Slaughter was included in the general category of services [forbidden to be performed to false gods]. Why was it mentioned explicitly? To teach [the following]: Slaughter is distinct as one of the services of God, and one who slaughters to false gods is liable to be executed by stoning. Similarly, with regard to any service which is distinct as one of the services of God, if a person performs it in worship of other gods, he is liable.
For [a similar reason, Exodus 34:14] states: "Do not bow down to another god," to teach that one is liable for bowing down [to another god] even when this is not its accepted mode of service. The same applies to one who brings a burnt offering or pours a libation. Sprinkling [blood] is considered the same as pouring a libation.

(4) [Even if] one pours feces before it or pours a libation of urine from a chamber pot before it, one is liable. If one slaughters a locust before it, one is not liable, unless this is the mode of service of that deity. Similarly, if one slaughters an animal lacking a limb for it, one is not liable, unless this is the manner of service of this deity.
[The following rules apply when] a false god is worshiped by [beating with] a staff [before it]: If one breaks a staff before it, one is liable [for the worship of false gods], and [the deity] is forbidden. If one threw a staff before it, one is held liable, but [the deity] is not forbidden, because throwing a staff is not considered equivalent to sprinkling blood. The staff remains as it was, while the blood spatters [in different directions].
A person who accepts any one of the various false gods as a deity is liable for [execution by] stoning. Even one who lifted up a brick and said, "You are my god," or the like, is liable. Even if he retracted his statements in the midst of speaking and said, "This is not my God," his retraction is not significant and he should be stoned [to death].

(5) Anyone who serves a false god through its accepted mode of service - even if he does so in a derisive manner - is liable. What is implied? When a person defecates before Pe'or to repudiate it, or throws a stone at Marculis to repudiate it - since this is the manner of serving them - the person is liable and must bring a sacrifice [to atone for] his inadvertent transgression.

(6) [The following rules apply when] a person serves a false deity out of love - i.e., he desires an image because its service is very attractive - or when one serves it out of his fear of it - i.e., he fears that it will harm him - as the [idol] worshipers fear [their deities as sources of] benefit and harm: If he accepts it as a god, he is liable to be stoned to death. If he serves it out of love or fear through its accepted mode of service or through one of the four services [mentioned above], he is not held liable.
One who embraces a false deity, kisses it, sweeps before it, mops before it, washes it, anoints it, dresses it, places shoes upon it, or performs any similar act of deference violates a negative commandment, as [implied by Exodus 20:5]: "Do not serve them." Such acts are also "service." The offender is, nevertheless, not liable for lashes, because [these services] are not [mentioned] explicitly [by the Torah].
If one of the above services was the accepted mode of worship [of a particular deity] and a person performed this service as an act of worship, he is liable [for execution].

(7) If a splinter becomes stuck in a person's foot before an idol, he should not bend down to remove it, because it appears that he is bowing down to the idol.
If money belonging to a person becomes scattered before an idol, he should not bow down and pick it up, because it appears that he is bowing down to the idol. Instead, he should sit down, and then pick it up.

(8) A person should not place his mouth over the mouths of statues which serve as fountains that are located before false deities in order to drink, because it appears that he is kissing the false deity.

(9) A person who has a false god made for himself - even though he, himself, did not actually fashion it, nor worship it - is [punished by] lashing, as [Exodus 20:5] states: "Do not make for yourself an idol or any representation."
Similarly, a person who actually fashions a false god for others, even for idolaters, is [punished by] lashing, as [Leviticus 19:4] states: "Do not make molten gods for yourselves." Accordingly, a person who actually fashions a false god for himself receives two measures of lashes.

(10) It is prohibited to make images for decorative purposes, even though they do not represent false deities, as [implied by Exodus 20:20]: "Do not make with Me [gods of silver and gods of gold]." This refers even to images of gold and silver which are intended only for decorative purposes, lest others err and view them as deities.
It is forbidden to make decorative images of the human form alone. Therefore, it is forbidden to make human images with wood, cement, or stone. This [prohibition] applies when the image is protruding - for example, images and sculptures made in a hallway and the like. A person who makes such an image is [liable for] lashes.
In contrast, it is permitted to make human images that are engraved or painted - e.g., portraits, whether on wood or on stone - or that are part of a tapestry.

(11) [The following rules apply regarding] a signet ring which bears a human image: If the image is protruding, it is forbidden to wear it, but it is permitted to use it as a seal. If the image is an impression, it is permitted to wear it, but it is forbidden to use it as a seal, because it will create an image which protrudes.
Similarly, it is forbidden to make an image of the sun, the moon, the stars, the constellations, or the angels, as [implied by Exodus, ibid.]: "Do not make with Me [gods of silver...]" - i.e., do not make images of My servants, those who serve before Me on high. This [prohibition] applies even [to pictures] on tablets.
The images of animals and other living beings - with the exception of men - and similarly, the images of trees, grasses, and the like may be fashioned. This applies even to images which protrude.

(1) Anyone who willingly, as a conscious act of defiance, performs the deeds associated with an ov or a yid'oni is liable for karet. If witnesses were present and warned him, he should be stoned to death. If he performed these actions inadvertently, he must bring a fixed sin offering.
What do the deeds associated with an ov involve? A person stands up and offers an incense offering of known content. He holds a wand of myrtle in his hand and waves it while whispering a known incantation in a hushed tone. [This continues] until the person making the inquiry hears a voice, as if another person is speaking to him and replying to his questions. It appears as if the words are coming from below the earth in a very low tone, to the extent that it cannot be perceived by the ear, but only sensed by thought.
Similarly, among the deeds associated with an ov is taking the skull of a corpse, offering incense, and chanting incantations until one hears a voice in a very low tone emanating from his armpits and replying [to his questions]. Anyone who performs one of these acts should be stoned to death.

(2) What do the deeds associated with a yid'oni involve? A person places a bone from a bird whose name is yidua in his mouth, offers incense, and performs other deeds until he falls into a trance, [losing self-control] like an epileptic, and relates events which will occur in the future.
All of these are types of idol worship. What is the source for the warning against them? [Leviticus 19:31]: "Do not turn to the ovot or the yid'onim."

(3) Anyone who willingly, as a conscious act of defiance, gives of his progeny to Molech is liable for karet. If he did so inadvertently, he must bring a fixed sin offering. If witnesses were present and warned him, he should be stoned to death, as [Leviticus 20:2] states: "Whoever gives of his progeny to Molech will surely die. The people will stone him."
Which verse serves as a warning for this [prohibition]? "Do not give of your progeny to Molech" [Leviticus 18:21]. Also, further on [Deuteronomy 18:10] states: "There shall not be found among you one who passes his son or daughter through fire."
What was done? A person would kindle a great fire and then take some of his progeny and give them to the priests who serve the fire. After the child was given to them, the priests return the son to his father to pass him through the fire at his will. The father of the child is the one who passes his child through the fire with the priests' permission. He passes him through the fire from one side to the other [while carrying him, the father walking on] his feet in the midst of the flames.
Thus, [the father] does not cremate his son to Molech, as sons and daughters are cremated in the worship of other deities. Rather, this form of worship called Molech involved merely passing [the child through the fire]. Therefore, if one performed this service to a deity other than Molech, one is not liable.

(4) One is not liable for karet or stoning until one gives over his son to Molech, passing him through the fire as he carries him. If he gives him over, but does not pass him through the flames, or passes him through the flames without giving him over, or gives him over and passes him through the flames, but does not carry him, he is not held liable.
He is not held liable until he gives over some of his progeny and leaves some of his progeny, as [implied by Leviticus 20:3]: "For he gave of his progeny to Molech" - i.e., some [of his progeny] and not his entire [progeny].

(5) [The prohibition against giving one's progeny to Molech includes:] both progeny of legitimate pedigree and illegitimate pedigree, sons and daughters, children and grandchildren. One is liable for giving over any of one's descendants, because they are all included in the term "progeny."
In contrast, if one passed one's brothers, sisters, or ancestors [through the fire] or if one caused oneself to be passed through the fires, one is not held liable. A person who passes one of his progeny [through the fire] while he is sleeping or blind is not liable.

(6) A monument which the Torah has forbidden is a structure around which people gather. [This prohibition applies] even [when it was constructed] for the service of God, because this is a pagan practice, as [Deuteronomy 16:22] states: "Do not erect a monument which God hates." Whoever erects a monument is [liable for] lashes.
Similarly, [a person who bows down on] the kneeling stone mentioned in the Torah receives lashes - even if he prostrates oneself upon it to God - as [Leviticus 26:1] states: "Do not place a kneeling stone in your land to prostrate yourself upon it." The pagans would customarily place a stone before a false deity so that they could prostrate themselves upon it. Therefore, this practice is not followed in the worship of God.
A person is not [liable for] lashes until he spreads out his hands and feet on the stone, thus prostrating himself on it entirely. This is what the Torah means by bowing.

(7) Where does the [prohibition mentioned above] apply? Every place outside the Temple. In the Temple, however, it is permitted to bow down to God on stone.
This concept is derived as follows: [Leviticus, ibid.] states: "Do not place... in your land." "In your land," it is forbidden to prostrate oneself on stones. You may, however, prostrate yourself on hewn stones in the Temple.
For this reason, it is a universally accepted custom among the Jewish people to place mats, straw, or hay in synagogues that are paved with stones, to separate between their faces and the stones. If it is impossible to find anything to separate between them and the stones, the person should go to another place to prostrate himself, or lie on his side, so that he will not press his face to the stone.

(8) A person who prostrates himself to God upon paved stones without spreading out his hands and feet is not [liable for] lashes. He is, however, punished by "blows for rebelliousness." In contrast, one who prostrates himself to a false deity should be stoned to death, whether or not he spreads out his hands and feet. As soon as he buries his face in the ground [he is liable].

(9) A person who plants a tree near the altar or anywhere in the Temple courtyard - regardless of whether it is a fruit-bearing tree or not - is [liable for] lashes, as [Deuteronomy 16:21] states: "Do not plant an asherah or any other tree near the altar of God, your Lord." [This prohibition applies] even when he did so to beautify the Temple and make it more attractive.
[The reason for this prohibition is] that this was a pagan practice. They would plant trees near their altars so that people would gather there.

(10) It is forbidden to construct a porch made of wood in the Temple as one would do in one's courtyard. Even though [the wood would be affixed] within the structure and not planted within the ground. This is an extra restriction, as [implied by the words:] "any other tree" [in the verse cited above]. Instead, all the porches and structures which protruded from the walls within the sanctuary were of stone and not of wood.

(1) We may not follow the statutes of the idolaters or resemble them in their [style] of dress, coiffure, or the like, as [Leviticus 20:23] states: "Do not follow the statutes of the nation [that I am driving out before you]," as [Leviticus 18:3] states: "Do not follow their statutes," and as [Deuteronomy 12:30] states: "Be careful, lest you inquire after them."
[All these verses] share a single theme: they warn us not to try to resemble [the gentiles]. Instead, the Jews should be separate from them and distinct in their dress and in their deeds, as they are in their ideals and character traits. In this context, [Leviticus 20:26] states: "I have separated you from the nations [to be Mine]."
[Thus,] one may not wear a garment which is unique to them or grow the tresses of our hair as they do. We may not shave our heads from the sides and leave hair in the center as they do. This is called a blorit. We may not shave the hair on the front of our faces from ear to ear and leave a growth at the back of our heads as they do. We may not build Temples in order that many people may enter as they do. Whoever performs one of the above or a deed of this nature is [liable for] lashes.

(2) When a Jew is cutting an idolater's hair, he must stop when he approaches within three fingerbreadths of his blorit on all sides.

(3) A Jew who has an important position in a gentile kingdom and must sit before their kings, and would be embarrassed if he did not resemble them, is granted permission to wear clothes which resemble theirs and shave the hair on his face as they do.

(4) It is forbidden to practice soothsaying as idolaters do, as [Leviticus 19:26] states: "Do not act as a soothsayer."
What is meant by a soothsayer? For example, those who say: Since my piece of bread fell out of my mouth, or my staff fell from my hand, I will not travel to this place today, since if I were to go I would not be able to accomplish my desires.
Since a fox passed on my right side, I will not go out of my door today, since if I were to go out I would meet a deceiver.
Similarly, [this category includes] those who hear the chirping of a bird and say: This will happen or this will not happen; it is beneficial to do this or it is detrimental to do this. [Also, it includes] those who say: Slaughter this rooster that crowed like a raven; slaughter this hen that crowed like a rooster.
Similarly, a person who sets up omens for himself; e.g., if this and this happens, I will do this. If it will not happen, I will not do it, as Eliezer, the servant of Abraham did, and the things of the like - all this is forbidden. Anyone who does one of these things because of such omens is [liable for] lashes.

(5) [A different ruling applies when] a person says, "This dwelling which I built will be a good omen for me"; "This woman whom I married or this animal that I purchased was blessed. From the time I purchased it onward, I have become rich."
The same applies to a person who rejoices and exclaims, "This is a good omen" when he asks a child, "Which verse are you studying?" and the child reads him a verse of blessing. This and the like are permitted, since the person did not perform an act or hold himself back from performing an act [because of the omen]. All he did was consider something that had already happened as a sign.

(6) What is meant by a diviner? This refers to a person who performs certain deeds to cause him to fall into a trance and have his mind cleared of all thoughts until he can predict the future, saying, "This will happen" or "This will not happen;" or saying, "it is proper to do such and such. Be careful to do so."
There are some diviners who use sand or stones [to obtain their answers]. Others prostrate themselves on the ground, make strange motions and scream. Others look at a metal or crystal mirror, fantasize, and speak. Still others carry a staff and lean on it and tap with it until they fall into a trance and speak. This is what the prophet [Hoshea 4:12 meant by] saying, "My people will inquire of their rods. Their staffs will tell them."

(7) It is forbidden to divine or to inquire of a diviner. A person who inquires of a diviner is given "stripes for rebelliousness." In contrast, the diviner himself is [punished by] lashes if he performs one of the above or other similar acts, as [Deuteronomy 18:10] states: "There shall not be found among you one who passes..., one who practices divination."

(8) Who is a fortuneteller? A person who tries to predict auspicious times, using astrology and saying, "This day will be a good day," "This day will be a bad day," "It is appropriate to perform a particular task on a certain day"; or "This year" or "This month will not be opportune for this particular matter."

(9) It is forbidden to tell fortunes. [This applies] even though one does not perform a deed, but merely relates the falsehoods which the fools consider to be words of truth and wisdom. Anyone who performs a deed because of an astrological calculation or arranges his work or his journeys to fit a time that was suggested by the astrologers is [liable for] lashes, as [Leviticus 19:26] states: "Do not tell fortunes."
Also included in the scope of this prohibition is one who performs magic tricks and deludes those who observe him into thinking that he performs wonders although he is not doing so. He is [liable for] lashes.

(10) Who is a person who casts spells? A person who chants incantations that have no meaning in people's speech or any connotation and imagines in his foolish perception that his words have an effect. Such people will say: If you cast a particular spell on a snake or a scorpion, they will do no harm. If you cast a particular spell on a person, he will never be harmed. Some of them will hold a key or a rock in their hands while they are talking, or perform other similar deeds. All of these are forbidden.
A person who casts spells is [punished by lashes] if he holds anything in his hand or performs an act while speaking, even if he merely gestures with his finger, as [Deuteronomy 18:10-11] states: "There shall not be found among you... one who casts spells." If, however, the person merely spoke without moving his finger or his head and without holding anything in his hand, and similarly, a person who has a spell cast upon him through the utterance of such incantations, thinking that this will help him, he is given "stripes for rebelliousness" because he participated in the foolish activities of a spell-caster.
All these deplorable incantations and strange names will not do harm, nor will they bring any benefit.

(11) When a person has been bitten by a scorpion or a snake, it is permitted to recite incantations over the bite. [This is permitted] - even on the Sabbath - in order to settle his mind and strengthen his feelings. Even though [the incantations] are of no avail, since the victim's life is in danger, permission was granted lest he become overly disturbed.

(12) A person who whispers an incantation over a wound and then recites a verse from the Torah, who recites a verse over a child so that he will not become scared, or who places a Torah scroll or tefillin over a baby so that it will sleep, is considered to be a soothsayer or one who cast spells. Furthermore, such people are included among those who deny the Torah, because they relate to the words of Torah as if they are cures for the body, when, in fact, they are cures for the soul, as [Proverbs 3:22] states: "And they shall be life for your soul."
It is, however, permitted for a healthy person to read verses [from the Bible] or chapters from Psalms so that the merit of reading them will protect him and save him from difficulties and injury.

(13) Who is one who seeks [information] from the dead? A person who starves himself and goes to sleep in a cemetery so that a deceased person will come to him in a dream and reply to his questions. There are others who wear special clothes, recite incantations, burn a particular type of incense, and sleep alone so that a deceased person will come to them and speak to them in a dream. To summarize: Anyone who performs a deed in order that a deceased person should come to him and give him information is [liable for] lashes, as [Deuteronomy 18:10] states: "There shall not be found among you one who passes..., one who seeks [information] from the dead."

(14) It is forbidden to inquire of a person who practices [divination with an] ov or a yid'oni, as [Deuteronomy 18:10-11] states: "There shall not be found among you one who passes..., one who seeks [information] from an ov or a yid'oni."
Thus, a person who practices [divination with an] ov or a yid'oni himself is stoned to death, and a person who inquires of them violates a negative commandment and receives stripes for rebelliousness. One who plans his deeds and acts according to their instructions is [liable for] lashes.

(15) A sorcerer must be condemned to execution by stoning. This applies when he commits a deed of sorcery. If, however, he merely deludes those who observe him into thinking that he is performing an act although he actually does not, he is given stripes for rebelliousness.
[The reason is] that the prohibition against sorcery is stated in the prohibition [Deuteronomy 18:10-11]: "There shall not be found among you one who... [practices sorcery]." It is, however, a prohibition which is punishable by execution by the court, as [Exodus 22:17] states: "Do not allow a witch to live." [Therefore,] lashes are not administered for its violation.

(16) All the above matters are falsehood and lies with which the original idolaters deceived the gentile nations in order to lead them after them. It is not fitting for the Jews who are wise sages to be drawn into such emptiness, nor to consider that they have any value as [implied by Numbers 23:23]: "No black magic can be found among Jacob, or occult arts within Israel." Similarly, [Deuteronomy 18:14] states: "These nations which you are driving out listen to astrologers and diviners. This is not [what God... has granted] you."
Whoever believes in [occult arts] of this nature and, in his heart, thinks that they are true and words of wisdom, but are forbidden by the Torah, is foolish and feebleminded. He is considered like women and children who have underdeveloped intellects.
The masters of wisdom and those of perfect knowledge know with clear proof that all these crafts which the Torah forbade are not reflections of wisdom, but rather, emptiness and vanity which attracted the feebleminded and caused them to abandon all the paths of truth. For these reasons, when the Torah warned against all these empty matters, it advised [Deuteronomy 18:13]: "Be of perfect faith with God, your Lord."

(1) We may not shave the corners of our heads as the idolaters and their priests do, as [Leviticus 19:27] states: "Do not cut off the corners of your heads."
One is liable for each corner. Therefore, a person who shaves both his temples - even if he were to do so simultaneously and had received only a single warning – is [liable for] two measures of lashes.
[This prohibition applies equally to] one who shaves off only the corners of his head and leaves the remainder of his hair, and to one who shaves his entire head at once. Since he has shaved the corners, he is [liable for] lashes.
To whom does the above apply? To the person who shaves. The person [whose head] is shaven is not lashed unless he assists the one who is shaving him. One who shaves [the corners of] a child's [head] should be [liable for] lashes.

(2) A woman is exempt if she shaves the head of a man or has her own head shaven. [Since Leviticus 19:27] states: "Do not cut off the corners of your heads and do not destroy the corners of your beards," [an association between the two prohibitions is established]. Whoever is liable for shaving is liable for cutting off the corners. Therefore, because women are not liable for shaving - since they do not have beards - they are not liable for cutting off the corners [of their heads]. Accordingly, slaves are forbidden to cut off the corners of their heads, since they do possess beards.

(3) All the Torah's prohibitions apply equally to men and women, with the exception of the prohibition against shaving, cutting off the corners of one's head, and the prohibition against priests contracting impurity through contact with a dead body.
Women are not obligated with regard to all positive commandments which apply from time to time and are not constant obligations, with the exception of the sanctification of [the Sabbath] day, eating matzah on Pesach night, eating and offering the Paschal sacrifice, hakhel, and the festive peace-offering for which they are obligated.

(4) The status of a tumtum and an androgynous is doubtful. Therefore, the stringencies applying to both a man and a woman are applied to them, and they are obligated by all [the mitzvot]. If, however, they transgress, they are not [liable for] lashes.

(5) Although a woman is permitted to shave the corners of her own head, she is forbidden to shave the corners of a man's head. She is even forbidden to shave the corners of a child's [head].

(6) The Sages did not determine the amount [of hair] which must be left in the corners of our temples. We have, however, heard from our elders that one must leave at least forty hairs.
One may remove the [hairs from] the corners [of our heads] with scissors. The prohibition applies only to total removal with a razor.

(7) It is customary for pagan priests to remove their beards. Therefore, the Torah forbade the removal of one's beard.
The beard has five "corners": the upper and lower cheek on both the right and left sides, and the hair on the chin. One is [liable for] lashes for the removal of each "corner." A person who removes them all at the same time is [liable for] five measures of lashes.
One is liable only when one shaves with a razor, as [implied by Leviticus 19:27]: "Do not destroy the corners of your beard." [We can infer that this applies only] to shaving which utterly destroys [one's facial hair]. Therefore, a person who removes his beard with scissors is exempt.
A person who allows himself to be shaved is not [liable for] lashes unless he provides assistance. A woman who has facial hair is allowed to shave it. If she shaves a man's beard, she is exempt.

(8) It is permitted to shave one's mustache - i.e., the hair on the upper lip, and, similarly, the hair which hangs from the lower lip. Even though the removal [of this hair] is permitted, it is customary for the Jews not to destroy it entirely. Rather, its ends may be removed so that it will not interfere with eating or drinking.

(9) The Torah does not forbid the removal of hair from other portions of the body - e.g., the armpits or the genitalia. This is, however, prohibited by the Rabbis. A man who removes [such hair] is given stripes for rebelliousness.
Where does the above apply? In places where it is customary only for women to remove such hair, so that one will not beautify himself as women do. In places where it is customary for both men and women to remove such hair, one is not given stripes. It is permitted to remove hair from our other limbs with scissors in all communities.

(10) A woman should not adorn herself as a man does - e.g., she may not place a turban or a hat on her head or wear armor or the like. She may not cut [the hair of] her head as men do.
A man should not adorn himself as a woman does - e.g., he should not wear colored garments or golden bracelets in a place where such garments and such bracelets are worn only by women. Everything follows local custom.
A man who adorns himself as a woman does, and a woman who adorns herself as a man does, are [liable for] lashes. When a man removes white hairs from among the dark hairs of his head or beard, he should be lashed as soon as he removes a single hair, because he has beautified himself as a woman does. Similarly, if he dyes his hair dark, he is given lashes after dyeing a single hair.
A tumtum and an androgynous may not wrap their heads [in a veil] as women do, or cut [the hair of] their head as men do. If they do [either of the above], they are not [liable for] lashes.

(11) The tattooing which the Torah forbids involves making a cut in one's flesh and filling the slit with eye-color, ink, or with any other dye that leaves an imprint. This was the custom of the idolaters, who would make marks on their bodies for the sake of their idols, as if to say that they are like servants sold to the idol and designated for its service.
When a person makes a mark with one of the substances that leave an imprint after making a slit in any place on his body, he is [liable for] lashes. [This prohibition is binding on] both men and women.
If a person wrote and did not dye, or dyed without writing by cutting [into his flesh], he is not liable. [Punishment is administered] only when he writes and dyes, as [Leviticus 19:28] states: "[Do not make] a dyed inscription [on yourselves]."
To whom does this apply? To the person doing the tattooing. A person who is tattooed [by others], however, is not liable unless he assisted the tattooer to the extent that it is considered that he performed a deed. If he did not perform a deed, he is not lashed.

(12) A person who gouges himself for the dead is lashed, as [Leviticus 19:28] states: "Do not gouge your flesh for the dead." This [prohibition] applies both to priests and to Israelites.
A person who makes a single gouge for five dead people or five gouges for a single dead person is [liable for] five measures of lashes, provided he is given a warning for each individual matter.

(13) Gashing and gouging oneself are [governed by] a single [prohibition]. Just as the pagans would gouge their flesh in grief over their dead, they would mutilate themselves for their idols, as [I Kings 18:28] states: "And they mutilated themselves according to their custom."
This is also forbidden by the Torah, as [Deuteronomy 14:1] states: "Do not mutilate yourselves." [The difference between the two is that if one gouges himself in grief over] the dead, whether he did so with his bare hands or with an instrument, he is [liable for] lashes; for the sake of idols, if one uses an instrument, one is liable for lashes. If one does so with one's bare hands, one is exempt.

(14) This commandment also includes [a prohibition] against there being two courts which follow different customs in a single city, since this can cause great strife. [Because of the similarity in the Hebrew roots,] the prohibition against gashing ourselves [can be interpreted] to mean: "Do not separate into various different groupings."

(15) A person who creates a bald spot [on his head] for a dead person is [liable for] lashes, as [Deuteronomy 14:1] states: "Do not make a bald spot between your eyes for a dead person." When either a priest or an Israelite makes a bald spot [on his head] for a dead person, he is [liable for] only a single measure of lashes.
A person who makes four or five bald spots for a single dead person is [liable for] a measure of lashes equivalent to the number of bald spots he made, provided he received a separate warning for each bald spot. There is no difference whether one created the bald spot with his hands or with a potion. If a person dipped his fingers into a potion and positioned them in five places on his head at the same time, since he created five bald spots, he is [liable for] five measures of lashes even though only a single warning was given, for they were all created at the same time.
One is liable [for creating a bald spot] on any part of the head, [not only] "between the eyes" [as is inferred from Leviticus 21:5]: "Do not make a bald spot on your heads."
What is the measure of a bald spot? An area on one's head the size of a gris which is free of hair.

(16) A person who makes a bald spot on his head or gouges his flesh because his house falls or because his ship sinks at sea is exempt. One is lashed only [if he carries out these acts] for the sake of a deceased person or if he gashes his flesh for the sake of an idol.
[The following laws apply] when a person creates a bald spot on a colleague's head, makes a gash on a colleague's flesh, or tattoos his colleague's flesh while his colleague assists him. If they both intended to violate the prohibition, both receive lashes. If one violated the prohibition inadvertently and the other did so intentionally, the one who performed the act intentionally is [liable for] lashes, and his colleague is exempt.

(1) If a person transgresses any of the mitzvot of the Torah, whether a positive command or a negative command - whether willingly or inadvertently - when he repents, and returns from his sin, he must confess before God, blessed be He, as [Numbers 5:6-7] states: "If a man or a woman commit any of the sins of man... they must confess the sin that they committed."
This refers to a verbal confession. This confession is a positive command.
How does one confess: He states: "I implore You, God, I sinned, I transgressed, I committed iniquity before You by doing the following. Behold, I regret and am embarrassed for my deeds. I promise never to repeat this act again."
These are the essential elements of the confessional prayer. Whoever confesses profusely and elaborates on these matters is worthy of praise.
Those who bring sin offerings or guilt offerings must also [confess their sins] when they bring their sacrifices for their inadvertent or willful transgressions. Their sacrifices will not atone for their sins until they repent and make a verbal confession as [Leviticus 5:5] states: "He shall confess the sin he has committed upon it."
Similarly, those obligated to be executed or lashed by the court do not attain atonement through their death or lashing unless they repent and confess. Similarly, someone who injures a colleague or damages his property, does not attain atonement, even though he pays him what he owes until he confesses and makes a commitment never to do such a thing again as implied by the phrase [Numbers, loc. cit..], "any of the sins of man."

(2) Since the goat sent [to Azazel] atones for all of Israel, the High Priest confesses upon it as a spokesman for all of Israel as [Leviticus 16:21] states: "He shall confess upon it all the sins of the children of Israel."
The goat sent to Azazel atones for all the transgressions in the Torah, the severe and the lighter [sins]; those violated intentionally and those transgressed inadvertently; those which [the transgressor] became conscious of and those which he was not conscious of. All are atoned for by the goat sent [to Azazel].
This applies only if one repents. If one does not repent, the goat only atones for the light [sins].
Which are light sins and which are severe ones? The severe sins are those for which one is liable for execution by the court or karet. False and unnecessary oaths are also considered severe sins even though they are not [punished by] karet. [The violation of] the other prohibitions and [the failure to perform] positive commandments that are not punishable by karet are considered light [sins].

(3) At present, when the Temple does not exist and there is no altar of atonement, there remains nothing else aside from Teshuvah.
Teshuvah atones for all sins. Even a person who was wicked his whole life and repented in his final moments will not be reminded of any aspect of his wickedness as [Ezekiel 33:12] states "the wickedness of the evil one will not cause him to stumble on the day he repents his wickedness."
The essence of Yom Kippur atones for those who repent as [Leviticus 16:30] states: "This day will atone for you."

(4) Even though Teshuvah atones for all [sins] and the essence of Yom Kippur brings atonement, [there are different levels of sin and hence, differences in the degree of atonement.] There are sins that can be atoned for immediately and other sins which can only be atoned for over the course of time. What is implied?
If a person violates a positive command which is not punishable by karet and repents, he will not leave that place before he is forgiven. Concerning these sins, [Jeremiah 3:22] states: "Return, faithless children! I will heal your rebellious acts."
If a person violates a prohibition that is not punishable by karet or execution by the court and repents, Teshuvah has a tentative effect and Yom Kippur brings atonement as [Leviticus, loc. cit. states "This day will atone for you."
If a person violates [sins punishable by] karet or execution by the court and repents, Teshuvah and Yom Kippur have a tentative effect and the sufferings which come upon him complete the atonement. He will never achieve complete atonement until he endures suffering for concerning these [sins, Psalms 89:33] states: "I will punish their transgression with a rod."
When does the above apply: When the desecration of God's name is not involved in the transgression. However, a person who desecrated God's name, even though he repented, Yom Kippur arrived while he continued his repentance, and he experienced suffering, will not be granted complete atonement until he dies. The three: repentance, Yom Kippur, and suffering have a tentative effect and death atones as [Isaiah 22:14] states: "It was revealed in my ears [by] the Lord of Hosts, surely this iniquity will not be atoned for until you die."

(1) [Who has reached] complete Teshuvah? A person who confronts the same situation in which he sinned when he has the potential to commit [the sin again], and, nevertheless, abstains and does not commit it because of his Teshuvah alone and not because of fear or a lack of strength.
For example, a person engaged in illicit sexual relations with a woman. Afterwards, they met in privacy, in the same country, while his love for her and physical power still persisted, and nevertheless, he abstained and did not transgress. This is a complete Baal-Teshuvah. This was implied by King Solomon in his statement [Ecclesiastes 12:1] "Remember your Creator in the days of your youth, [before the bad days come and the years draw near when you will say: `I have no desire for them.'"]
If he does not repent until his old age, at a time when he is incapable of doing what he did before, even though this is not a high level of repentance, he is a Baal-Teshuvah.
Even if he transgressed throughout his entire life and repented on the day of his death and died in repentance, all his sins are forgiven as [Ecclesiastes, op. cit.:2] continues: "Before the sun, the light, the moon, or the stars are darkened and the clouds return after the rain..." - This refers to the day of death. Thus, we can infer that if one remembers his Creator and repents before he dies, he is forgiven.

(2) What constitutes Teshuvah? That a sinner should abandon his sins and remove them from his thoughts, resolving in his heart, never to commit them again as [Isaiah 55:7] states "May the wicked abandon his ways...." Similarly, he must regret the past as [Jeremiah 31:18] states: "After I returned, I regretted."
[He must reach the level where] He who knows the hidden will testify concerning him that he will never return to this sin again as [Hoshea 14:4] states: "We will no longer say to the work of our hands: `You are our gods.'"
He must verbally confess and state these matters which he resolved in his heart.

(3) Anyone who verbalizes his confession without resolving in his heart to abandon [sin] can be compared to [a person] who immerses himself [in a mikvah] while [holding the carcass of] a lizard in his hand. His immersion will not be of avail until he casts away the carcass.
This principle is implied by the statement, [Proverbs 28:13], "He who confesses and forsakes [his sins] will be treated with mercy."
It is necessary to mention particularly one's sins as evidenced by [Moses' confession, Exodus 32:31]: "I appeal to You. The people have committed a terrible sin by making a golden idol."

(4) Among the paths of repentance is for the penitent to
a) constantly call out before God, crying and entreating;
b) to perform charity according to his potential;
c) to separate himself far from the object of his sin;
d) to change his name, as if to say "I am a different person and not the same one who sinned;"
e) to change his behavior in its entirety to the good and the path of righteousness; and f) to travel in exile from his home. Exile atones for sin because it causes a person to be submissive, humble, and meek of spirit.

(5) It is very praiseworthy for a person who repents to confess in public and to make his sins known to others, revealing the transgressions he committed against his colleagues.
He should tell them: "Though I sinned against so and so, committing the following misdeeds.... Behold, I repent and express my regret." Anyone who, out of pride, conceals his sins and does not reveal them will not achieve complete repentance as [Proverbs 28:13] states: "He who conceals his sins will not succeed."
When does the above apply? In regard to sins between man and man. However, in regard to sins between man and God, it is not necessary to publicize one's [transgressions]. Indeed, revealing them is arrogant. Rather, a person should repent before God, blessed be He, and specifically mention his sins before Him. In public, he should make a general confession. It is to his benefit not to reveal his sins as [Psalms 32:1] states: "Happy is he whose transgression is forgiven, whose sin is covered."

(6) Even though repentance and calling out [to God] are desirable at all times, during the ten days between Rosh HaShanah and Yom Kippur, they are even more desirable and will be accepted immediately as [Isaiah 55:6] states: "Seek God when He is to be found."
When does the above apply? To an individual. However, in regard to a community, whenever they repent and cry out wholeheartedly, they are answered immediately as [Deuteronomy 4:7] states: "[What nation is so great that they have God close to them,] as God, our Lord, is whenever we call Him."

(7) Yom Kippur is the time of Teshuvah for all, both individuals and the community at large. It is the apex of forgiveness and pardon for Israel. Accordingly, everyone is obligated to repent and confess on Yom Kippur.
The mitzvah of the confession of Yom Kippur begins on the day's eve, before one eats [the final meal], lest one choke to death in the meal before confessing.
Although a person confessed before eating, he should confess again in the evening service, Yom Kippur night, and similarly, repeat the confession in the morning, Musaf, afternoon, and Ne'ilah services.
At which point [in the service] should one confess? An individual confesses after the Amidah and the Chazan confesses in the midst of the Amidah, in the fourth blessing.

(8) The confessional prayer customarily recited by all Israel is: "For we have all sinned...." This is the essence of the confessional prayer.

Sins which were confessed on one Yom Kippur should be confessed on another Yom Kippur even though one remains steadfast in his repentance, as [Psalms 51:5] states: "I acknowledge my transgressions and my sins are always before me."

(9) Teshuvah and Yom Kippur only atone for sins between man and God; for example, a person who ate a forbidden food or engaged in forbidden sexual relations, and the like. However, sins between man and man; for example, someone who injures a colleague, curses a colleague, steals from him, or the like will never be forgiven until he gives his colleague what he owes him and appeases him.


[It must be emphasized that] even if a person restores the money that he owes [the person he wronged], he must appease him and ask him to forgive him.
Even if a person only upset a colleague by saying [certain] things, he must appease him and approach him [repeatedly] until he forgives him.
If his colleague does not desire to forgive him, he should bring a group of three of his friends and approach him with them and request [forgiveness]. If [the wronged party] is not appeased, he should repeat the process a second and third time. If he [still] does not want [to forgive him], he may let him alone and need not pursue [the matter further]. On the contrary, the person who refuses to grant forgiveness is the one considered as the sinner.
[The above does not apply] if [the wronged party] was one's teacher. [In that instance,] a person should continue seeking his forgiveness, even a thousand times, until he forgives him.

(10) It is forbidden for a person to be cruel and refuse to be appeased. Rather, he should be easily pacified, but hard to anger. When the person who wronged him asks for forgiveness, he should forgive him with a complete heart and a willing spirit. Even if he aggravated and wronged him severely, he should not seek revenge or bear a grudge.
This is the path of the seed of Israel and their upright spirit. In contrast, the insensitive gentiles do not act in this manner. Rather, their wrath is preserved forever. Similarly, because the Gibeonites did not forgive and refused to be appeased, [II Samuel 21:2] describes them, as follows: "The Gibeonites are not among the children of Israel."

(11) If a person wronged a colleague and the latter died before he could ask him for forgiveness, he should take ten people and say the following while they are standing before the colleague's grave: "I sinned against God, the Lord of Israel, and against this person by doing the following to him...."
If he owed him money, he should return it to his heirs. If he is unaware of the identity of his heirs, he should place [the sum] in [the hands of] the court and confess.

(1) Each and every person has merits and sins. A person whose merits exceed his sins is [termed] righteous. A person whose sins exceed his merits is [termed] wicked. If [his sins and merits] are equal, he is termed a Beinoni.
The same applies to an entire country. If the merits of all its inhabitants exceed their sins, it is [termed] righteous. If their sins are greater, it is [termed] wicked. The same applies to the entire world.

(2) If a person's sins exceed his merits, he will immediately die because of his wickedness as [Jeremiah 30:14] states: "[I have smitten you...] for the multitude of your transgressions."
Similarly, a country whose sins are great will immediately be obliterated as implied by [Genesis 18:20]: "The outcry of Sodom and Amorah is great....
In regard to the entire world as well, were its [inhabitants'] sins to be greater than their merits, they would immediately be destroyed as [Genesis 6:5] relates: "God saw the evil of man was great... [and God said: `I will destroy man....']"
This reckoning is not calculated [only] on the basis of the number of merits and sins, but also [takes into account] their magnitude. There are some merits which outweigh many sins as implied by [I Kings 14:13]: "Because in him, there was found a good quality." In contrast, a sin may outweigh many merits as [Ecclesiastes 9:18] states: "One sin may obscure much good."
The weighing [of sins and merits] is carried out according to the wisdom of the Knowing God. He knows how to measure merits against sins.

(3) Anyone who changes his mind about the mitzvot he has performed and regrets the merits [he has earned], saying in his heart: "What value was there in doing them? I wish I hadn't performed them" - loses them all and no merit is preserved for him at all as [Ezekiel 33:12] states "The righteousness of the upright will not save him on the day of his transgression." This only applies to one who regrets his previous [deeds].
Just as a person's merits and sins are weighed at the time of his death, so, too, the sins of every inhabitant of the world together with his merits are weighed on the festival of Rosh HaShanah. If one is found righteous, his [verdict] is sealed for life. If one is found wicked, his [verdict] is sealed for death. A Beinoni's verdict remains tentative until Yom Kippur. If he repents, his [verdict] is sealed for life. If not, his [verdict] is sealed for death.

(4) Even though the sounding of the shofar on Rosh HaShanah is a decree, it contains an allusion. It is as if [the shofar's call] is saying:
Wake up you sleepy ones from your sleep and you who slumber, arise. Inspect your deeds, repent, remember your Creator. Those who forget the truth in the vanities of time and throughout the entire year, devote their energies to vanity and emptiness which will not benefit or save: Look to your souls. Improve your ways and your deeds and let every one of you abandon his evil path and thoughts.
Accordingly, throughout the entire year, a person should always look at himself as equally balanced between merit and sin and the world as equally balanced between merit and sin. If he performs one sin, he tips his balance and that of the entire world to the side of guilt and brings destruction upon himself.
[On the other hand,] if he performs one mitzvah, he tips his balance and that of the entire world to the side of merit and brings deliverance and salvation to himself and others. This is implied by [Proverbs 10:25] "A righteous man is the foundation of the world," i.e., he who acted righteously, tipped the balance of the entire world to merit and saved it.
For these reasons, it is customary for all of Israel to give profusely to charity, perform many good deeds, and be occupied with mitzvot from Rosh HaShanah until Yom Kippur to a greater extent than during the remainder of the year.
During these ten days, the custom is for everyone to rise [while it is still] night and pray in the synagogues with heart-rending words of supplication until daybreak.

(5) When a person's sins are being weighed against his merits, [God] does not count a sin that was committed only once or twice. [A sin] is only [counted] if it was committed three times or more.
Should it be found that [even] those sins committed more than three times outweigh a person's merits, the sins that were committed twice [or less] are also added and he is judged for all of his sins.
If his merits are equal to [or greater than the amount of] his sins committed which were committed more than three times, [God] forgives his sins one after the other, i.e., the third sin [is forgiven because] it is considered as a first sin, for the two previous sins were already forgiven. Similarly, after the third sin is forgiven, the fourth sin is considered as a "first" [sin and is forgiven according to the same principle].
The same [pattern is continued] until [all his sins] are concluded.
When does the above apply? In regard to an individual as can be inferred from [Job 33:29] "All these things, God will do twice or three times with a man." However, in regard to a community, [retribution for] the first, second, and third sins is held in abeyance as implied by [Amos 2:6] "For three sins of Israel, [I will withhold retribution,] but for the fourth, I will not withhold it." When a reckoning [of their merits and sins] is made according to the above pattern, the reckoning begins with the fourth [sin].
[As mentioned above,] a Beinoni [is one whose scale is equally balanced between merit and sin]. However, if among his sins is [the
neglect of the mitzvah of] tefillin [to the extent that] he never wore them even once, he is judged according to his sins. He will, nevertheless, be granted a portion in the world to come.
Similarly, all the wicked whose sins are greater [than their merits] are judged according to their sins, but they are granted a portion in the world to come for all Israel have a share in the world to come as [Isaiah 60:21] states "Your people are all righteous, they shall inherit the land forever." "The land" is an analogy alluding to "the land of life," i.e., the world to come. Similarly, the "pious of the nations of the world" have a portion in the world to come.

(6) The following individuals do not have a portion in the world to come. Rather, their [souls] are cut off and they are judged for their great wickedness and sins, forever:
the Minim,
the Epicursim,
those who deny the Torah,
those who deny the resurrection of the dead and the coming of the [Messianic] redeemer,
those who rebel [against God],
those who cause the many to sin,
those who separate themselves from the community,
those who proudly commit sins in public as Jehoyakim did,
those who betray Jews to gentile authorities,
those who cast fear upon the people for reasons other than the service of God,
murderers,
slanderers,
one who extends his foreskin [so as not to appear circumcised].

(7) Five individuals are described as Minim:
a) one who says there is no God nor ruler of the world;
b) one who accepts the concept of a ruler, but maintains that there are two or more;
c) one who accepts that there is one Master [of the world], but maintains that He has a body or form;
d) one who maintains that He was not the sole First Being and Creator of all existence;
e) one who serves a star, constellation, or other entity so that it will serve as an intermediary between him and the eternal Lord.
Each of these five individuals is a Min.

(8) Three individuals are described as Epicursim:
a) one who denies the existence of prophecy and maintains that there is no knowledge communicated from God to the hearts of men;
b) one who disputes the prophecy of Moses, our teacher;^'
c) one who maintains that the Creator is not aware of the deeds of men.
Each of these three individuals is an Epicurus.
There are three individuals who are considered as one "who denies the Torah":
a) one who says Torah, even one verse or one word, is not from God. If he says: "Moses made these statements independently," he is denying the Torah.
b) one who denies the Torah's interpretation, the oral law, or disputes [the authority of] its spokesmen as did Tzadok and Beitus.
c) one who says that though the Torah came from God, the Creator has replaced one mitzvah with another one and nullified the original Torah, like the Arabs [and the Christians].
Each of these three individuals is considered as one who denies the Torah.

(9) Among Israel, there are two categories of apostates: an apostate in regard to a single mitzvah and an apostate in regard to the entire Torah.
An apostate in regard to a single mitzvah is someone who has made a practice of willfully committing a particular sin [to the point where] he is accustomed to committing it and his deeds are public knowledge. [This applies] even though [the sin] is one of the minor ones. For example, someone who has made a practice of constantly wearing sha'atnez or cutting off his sideburns so that it appears that, in regard to him, it is as if this mitzvah has been nullified entirely. Such a person is considered an apostate in regard to that matter. This applies [only] if he [commits the sin] with the intent of angering God.
An example of an apostate in regard to the entire Torah is one who turn to the faith of the gentiles when they enact [harsh] decrees [against the Jews] and clings to them, saying: "What value do I have in clinging to Israel while they are debased and pursued. It's better to cling to those who have the upper hand." Such an individual is an apostate in regard to the entire Torah.

(10) [The category of] "those who cause the many to sin" includes those who cause them to commit a severe sin like Jeroboam, Tzadok, or Beitus; and also, those who cause them to commit a slight sin, even the nullification of a positive command.
It includes [both] those who force others to sin like Menasheh who would kill the Jews if they did not worship idols and those who entice others and lead them astray.

(11) A person who separates himself from the community [may be placed in this category] even though he has not transgressed any sins. A person who separates himself from the congregation of Israel and does not fulfill mitzvot together with them, does not take part in their hardships, or join in their [communal] fasts, but rather goes on his own individual path as if he is from another nation and not [Israel], does not have a portion in the world to come.
"Those who proudly commit sins in public as Jehoyakim did," whether they commit slight sins or severe ones, have no portion in the world to come. Such behavior is referred to as "acting brazen-facedly against the Torah," for he acted insolently, in open [defiance], without feeling any shame despite the Torah's words.

(12) There are two categories of "those who betray Jews to gentiles:" one who betrays a colleague to the gentiles so that they may kill him or beat him; and one who gives over a colleague's money to gentiles or to a person who commandeers property and is, therefore, considered like a gentile.
Neither of the two has a portion in the world to come.

(13) "Those who cast fear upon the people for reasons other than the service of God" - This refers to one who rules the community with a strong hand and [causes] them to revere and fear him. His intent is only for his own honor and none of his desires are for God's honor; for example, the gentile kings.

(14) All the twenty four individuals listed above will not receive a portion in the world to come even though they are Jewish.
There are other sins which are less severe than those mentioned. Nevertheless, our Sages said that a person who frequently commits them will not receive a portion in the world to come and [counseled] that these [sins] be avoided and care be taken in regard to them. They are:
one who invents a [disparaging] nickname for a colleague; one who calls a colleague by a [disparaging] nickname;
one who embarrasses a colleague in public;
one who takes pride in his colleague's shame;
one who disgraces Torah Sages;
one who disgraces his teachers;
one who degrades the festivals; and
one who profanes sacred things.
When does the statement that these individuals do not have a portion in the world to come apply? When they die without having repented. However, if such a person repents from his wicked deeds and dies as a Baal-Teshuvah, he will merit the world to come, for nothing can stand in the way of Teshuvah.
Even if he denies God's existence throughout his life and repents in his final moments, he merits a portion in the world to come as implied by [Isaiah 57:19] "`Peace, peace, to the distant and the near,' declares God. `I will heal him.'"
Any wicked person, apostate, or the like, who repents, whether in an open, revealed manner or in private, will be accepted as implied by [Jeremiah 3:22] "Return, faithless children." [We may infer] that even if one is still faithless, as obvious from the fact that he repents in private and not in public, his Teshuvah will be accepted.

(1) There are 24 deeds which hold back Teshuvah: Four are the commission of severe sins. God will not grant the person who commits such deeds to repent because of the gravity of his transgressions.
They are:
a) One who causes the masses to sin, included in this category is one who holds back the many from performing a positive command;
b) One who leads his colleague astray from the path of good to that of bad; for example, one who proselytizes or serves as a missionary [for idol worship];
c) One who sees his son becoming associated with evil influences and refrains from rebuking him. Since his son is under his authority, were he to rebuke him, he would have separated himself [from these influences]. Hence, [by refraining from admonishing him, it is considered] as if he caused him to sin.
Included in this sin are also all those who have the potential to rebuke others, whether an individual or a group, and refrain from doing so, leaving them to their shortcomings.
d) One who says: "I will sin and then, repent." Included in this category is one who says: "I will sin and Yom Kippur will atone [for me]."

(2) Among [the 24] are five deeds which cause the paths of Teshuvah to be locked before those who commit them. They are:
a) One who separates himself from the community; when they repent, he will not be together with them and he will not merit to share in their merit.
b) One who contradicts the words of the Sages; the controversy he provokes will cause him to cut himself off from them and, thus, he will never know the ways of repentance.
c) One who scoffs at the mitzvoth; since he considers them as degrading, he will not pursue them or fulfill them. If he does not fulfill mitzvot, how can he merit [to repent]?
d) One who demeans his teachers; this will cause them to reject and dismiss him as [Elishah did to] Gechazi. In this period of rejection, he will not find a teacher or guide to show him the path of truth.
e) One who hates admonishment; this will not leave him a path for repentance. Admonishment leads to Teshuvah. When a person is informed about his sins and shamed because of them, he will repent. Accordingly, [rebukes are] included in the Torah, [for example]:
”Remember, do not forget, that you provoked [God, your Lord, in the desert. From the day you left Egypt until here,] you have been rebelling....”(Deuteronomy 9:7 .
”[Until this day,] God did not give you a heart to know....” (Deuteronomy 29:3 .
”[Is this the way you repay God,] you ungrateful, unwise nation” (Deuteronomy 2:6 .
Similarly, Isaiah rebuked Israel, declaring: “Woe, sinful nation, [people laden with iniquity...]” (Isaiah 1:4 ,
”The ox knows its owner, [and the ass, his master's crib. Israel does not know...]” (ibid.: 1:3),
I know you are obstinate... (ibid. 48:4).
God also commanded him to admonish the transgressors as [ibid. 58:1] states: "Call out from your throat, do not spare it." Similarly, all the prophets rebuked Israel until she repented. Therefore, it is proper for each and every congregation in Israel to appoint a great sage of venerable age, with [a reputation of] fear of heaven from his youth, beloved by the community, to admonish the masses and motivate them to Teshuvah.
This person who hates admonishment will not come to the preacher's [lecture] or hear his words. Accordingly, he will continue his sinful [paths], which he regards as good.

(3) Among these [24] are five [transgressions] for which it is impossible for the person who commits them to repent completely. They are sins between man and man, concerning which it is impossible to know the person whom one sinned against in order to return [what is owed him] or ask for his forgiveness. They are:
a) One who curses the many without cursing a specific individual from whom he can request forgiveness;
b) One who takes a share of a thief's [gain], for he does not know to whom the stolen article belongs. The thief steals from many, brings him [his share], and he takes it. Furthermore, he reinforces the thief and causes him to sin;
c) One who finds a lost object and does not announce it [immediately] in order to return it to its owners. Afterwards, when he desires to repent, he will not know to whom to return the article;
d) One who eats an ox belonging to the poor, orphans, or widows. These are unfortunate people, who are not well-known or recognized by the public. They wander from city to city and thus, there is no one who can identify them and know to whom the ox belonged in order that it may be returned to him.
e) One who takes a bribe to pervert judgment. He does not know the extent of the perversion or the power [of its implications] in order to pay the [people whom he wronged], for his judgment had a basis. Furthermore, [by taking a bribe], he reinforces the person [who gave it] and causes him to sin.

(4) Also among the [24] are five [transgressions] for which it is unlikely that the person who commits them will repent. Most people regard these matters lightly. Hence, [by committing such a transgression,] a person will sin without realizing that he has. They are:
a) One who eats from a meal which is not sufficient for its owners. This is a "shade of theft." However, the person who [partook from this meal] will not realize that he has sinned, for he will rationalize: "I only ate with his permission."
b) One who makes use of a pledge taken from a poor person. The pledge taken from a poor person would be his axe or plow. He rationalizes: "Their value will not depreciate and, hence, I haven't stolen anything from him."
c) One who looks at women forbidden to him. He considers the matter of little consequence, rationalizing: "Did I engage in relations with her? Was I intimate with her?" He fails to realize how looking [at such sights] is a great sin, for it motivates a person to actually take part in illicit sexual relations as implied by [Numbers 15:39] "Do not follow after your heart and your eyes."
d) One who takes pride in his colleague's shame. He tells himself that he has not sinned, for his colleague was not present. Thus, no shame came [directly] to his colleague, nor did he humiliate him. He merely contrasted his good deeds and wisdom against the deeds or wisdom of his colleague in order that, out of that comparison, he would appear honorable, and his colleague, shameful.
e) One who suspects worthy people. He will also say to himself "I haven't sinned," for he will rationalize: "What have I done to him? All I did was raise a doubt whether he committed the wrong or not." He does not realize that this is a sin, for he has considered a worthy person as a transgressor.

(5) Among the [24] are five [qualities] which have the tendency to lead the transgressor to continue to commit them and which are very difficult to abandon. Therefore, a person should be very careful lest he become attached to them, for they are very bad attributes. They are:
a) gossip;
b) slander;
c) quick-temperedness;
d) a person preoccupied with sinister thoughts;
e) a person who becomes friendly with a wicked person, for he learns from his deeds and they are imprinted on his heart. This was implied by Solomon [Proverbs 13:20]: "A companion of fools will suffer harm."
In Hilchot De'ot, we explained the [character traits] which all people should continually follow. This surely holds true for a Baal-Teshuvah.

(6) All of the above, and other similar transgressions, though they hold back repentance, they do not prevent it entirely. Should one of these people repent, he is a Baal-Teshuvah and has a portion in the world to come.

(1) Free will is granted to all men. If one desires to turn himself to the path of good and be righteous, the choice is his. Should he desire to turn to the path of evil and be wicked, the choice is his.
This is [the intent of] the Torah's statement (Genesis 3:22 : "Behold, man has become unique as ourselves, knowing good and evil," i.e., the human species became singular in the world with no other species resembling it in the following quality: that man can, on his own initiative, with his knowledge and thought, know good and evil, and do what he desires. There is no one who can prevent him from doing good or bad. Accordingly, [there was a need to drive him from the Garden of Eden,] "lest he stretch out his hand [and take from the tree of life]."

(2) A person should not entertain the thesis held by the fools among the gentiles and the majority of the undeveloped among Israel that, at the time of a man's creation, The Holy One, blessed be He, decrees whether he will be righteous or wicked.
This is untrue. Each person is fit to be righteous like Moses, our teacher, or wicked, like Jeroboam. [Similarly,] he may be wise or foolish, merciful or cruel, miserly or generous, or [acquire] any other character traits. There is no one who compels him, sentences him, or leads him towards either of these two paths. Rather, he, on his own initiative and decision, tends to the path he chooses.
This was [implied by the prophet,] Jeremiah who stated [Eichah 3:38: "From the mouth of the Most High, neither evil or good come forth." The Creator does not decree that a person should be good and refrain from being evil. Accordingly, it is the sinner, himself, who causes his own loss.
Therefore, it is proper for a person to cry and mourn for his sins and for what he has done to his soul, the evil consequences, he brought upon it. This is implied by the following verse [ibid.:39]: "Of what should a living man be aggrieved? [A man of his sins.]"
[The prophet] continues explaining, since free choice is in our hands and our own decision [is what prompts us to] commit all these wrongs, it is proper for us to repent and abandon our wickedness, for this choice is presently in our hand. This is implied by the following verse [ibid.:40]: "Let us search and examine our ways and return [to God]."

(3) This principle is a fundamental concept and a pillar [on which rests the totality] of the Torah and mitzvot as [Deuteronomy 30:15] states: "Behold, I have set before you today life [and good, death and evil]." Similarly, [Deuteronomy 11:26] states, "Behold, I have set before you today [the blessing and the curse]," implying that the choice is in your hands.
Any one of the deeds of men which a person desires to do, he may, whether good or evil. Therefore, [Deuteronomy 5:26] states:
"If only their hearts would always remain this way." From this, we can infer that the Creator does not compel or decree that people should do either good or bad. Rather, everything is left to their [own choice].

(4) Were God to decree that an individual would be righteous or wicked or that there would be a quality which draws a person by his essential nature to any particular path [of behavior], way of thinking, attributes, or deeds, as imagined by many of the fools [who believe] in astrology - how could He command us through [the words of] the prophets: "Do this," "Do not do this," "Improve your behavior," or "Do not follow after your wickedness?"
[According to their mistaken conception,] from the beginning of man's creation, it would be decreed upon him, or his nature would draw him, to a particular quality and he could not depart from it.
What place would there be for the entire Torah? According to which judgement or sense of justice would retribution be administered to the wicked or reward to the righteous? Shall the whole world's Judge not act justly!
A person should not wonder: How is it possible for one to do whatever he wants and be responsible for his own deeds? - Is it possible for anything to happen in this world without the permission and desire of its Creator as [Psalms 135:6] states: "Whatever God wishes, He has done in the heavens and in the earth?"
One must know that everything is done in accord with His will and, nevertheless, we are responsible for our deeds.
How is this [apparent contradiction] resolved? Just as the Creator desired that [the elements of] fire and wind rise upward and [those of] water and earth descend downward, that the heavenly spheres revolve in a circular orbit, and all the other creations of the world follow the nature which He desired for them, so too, He desired that man have free choice and be responsible for his deeds, without being pulled or forced. Rather, he, on his own initiative, with the knowledge which God has granted him, will do anything that man is able to do.
Therefore, he is judged according to his deeds. If he does good, he is treated with beneficence. If he does bad, he is treated harshly. This is implied by the prophets' statements: "This has been the doing of your hands” [Malachi 1:9]; "They also have chosen their own paths” [Isaiah 66:3].
This concept was also implied by Solomon in his statement [Ecclesiastes 11:9]: "Young man, rejoice in your youth... but, know that for all these things God will bring you to judgment," i.e., know that you have the potential to do, but in the future, you will have to account for your deeds.

(5) One might ask: Since The Holy One, blessed be He, knows everything that will occur before it comes to pass, does He or does He not know whether a person will be righteous or wicked?
If He knows that he will be righteous, [it appears] impossible for him not to be righteous. However, if one would say that despite His knowledge that he would be righteous, it is possible for him to be wicked, then His knowledge would be incomplete.
Know that the resolution to this question [can be described as]: "Its measure is longer than the earth and broader than the sea." Many great and fundamental principles and lofty concepts are dependent upon it. However, the statements that I will make must be known and understood [as a basis for the comprehension of this matter].
As explained in the second chapter of Hilchot Yesodei HaTorah, The Holy One, blessed be He, does not know with a knowledge that is external from Him as do men, whose knowledge and selves are two [different entities]. Rather, He, may His name be praised, and His knowledge are one.
Human knowledge cannot comprehend this concept in its entirety for just as it is beyond the potential of man to comprehend and conceive the essential nature of the Creator, as [Exodus 33:20] states: "No man will perceive, Me and live," so, too, it is beyond man's potential to comprehend and conceive the Creator's knowledge. This was the intent of the prophet's [Isaiah 55:8] statements: "For My thoughts are not your thoughts, nor your ways, My ways."
Accordingly, we do not have the potential to conceive how The Holy One, blessed be He, knows all the creations and their deeds. However, this is known without any doubt: That man's actions are in his [own] hands and The Holy One, blessed be He, does not lead him [in a particular direction] or decree that he do anything.
This matter is known, not only as a tradition of faith, but also, through clear proofs from the words of wisdom. Consequently, the prophets taught that a person is judged for his deeds, according to his deeds - whether good or bad. This is a fundamental principle on which is dependent all the words of prophecy.

(1) There are many verses in the Torah and the words of the prophets which appear to contradict this fundamental principle. [Thus,] the majorities of the people err because of them and think that the Holy One, blessed be He, does decree that a person commit evil or good and that a person's heart is not given over to him to direct it towards any path he desires.
Behold, I will explain a great and fundamental principle [of faith] on the basis of which the interpretation of those verses can be understood. [As a preface,] when an individual or the people of a country sin, the sinner consciously and willfully committing that sin, it is proper to exact retribution from him as explained. The Holy One, blessed be He, knows how to exact punishment: There are certain sins for which justice determines that retribution be exacted in this world; on the sinner's person, on his possessions, or on his small children.
[Retribution is exacted upon a person's] small children who do not possess intellectual maturity and have not reached the age where they are obligated to perform mitzvot [because these children] are considered as his property. [This concept is alluded to] by the verse [Deuteronomy 24:16]: "A man will die because of his own sins." [We may infer: This rule only applies] after one has become "a man.^"
There are other sins for which justice determines that retribution be exacted in the world to come with no damages coming to the transgressor in this world. There are [other] sins for which retribution is taken in this world and in the world to come.

(2) When does the above apply? When [the transgressor] does not repent. However, if he repents, his Teshuvah is a shield against retribution. Just as a person may sin consciously and willfully, he may repent consciously and willfully.

(3) A person may commit a great sin or many sins causing the judgment rendered before the True Judge to be that the retribution [administered to] this transgressor for these sins which he willfully and consciously committed is that his Teshuvah will be held back. He will not be allowed the chance to repent from his wickedness so that he will die and be wiped out because of the sin he committed.
This is implied by the Holy One, blessed be He's statement [related] by Isaiah [6:10]: “Make the heart of this people fat [and make their ears heavy. Smear over their eyes, lest they see with their eyes... understand with their hearts, repent and be healed].”
Similarly, [II Chronicles 36:16] states “ They mocked the messengers of God, scorned His words, scoffed at His prophets until the anger of God mounted up against His people until there was no remedy.”
Implied [by these verses] is that they willingly sinned, multiplying their iniquity until it was obliged to hold back their Teshuvah, [which is referred to as] the "remedy."
For these reasons, it is written in the Torah [Exodus 14:4], "I will harden Pharaoh's heart." Since, he began to sin on his own initiative and caused hardships to the Israelites who dwelled in his land as [Exodus 1:10] states: "Come, let us deal wisely with them," judgment obligated that he be prevented from repenting so that he would suffer retribution. Therefore, The Holy One, blessed be He, hardened his heart.
Why did [God] send Moses to [Pharaoh], telling him: “Send [forth the people], repent”? The Holy One, blessed be He, had already told Moses that he would not release [the people], as [Exodus 9:30] states: “I realize that you and your subjects [still do not fear God].”
[The reason is stated in Exodus 9:16:] “For this alone, I have preserved you… so that My name will be spoken about throughout the earth],” i.e., to make known to all the inhabitants of the world that when the Holy One, blessed be He, withholds repentance from a sinner, he cannot repent, but he will die in the wickedness that he initially committed willfully.
Similarly, Sichon was held liable for repentance to be withheld from him, because of the sins he committed, as [Deuteronomy 2:30] states: “God, your Lord, hardened his spirit and strengthened his heart.”
Also, the Canaanites held back from repenting, because of their abominable acts, so that they would wage war against Israel as [Joshua 11:20] states: "This was inspired by God, to harden their hearts so that they should come against Israel in battle in order to utterly destroy them."
Similarly, the Israelites during the era of Elijah committed many iniquities. Repentance was held back from those who committed these many sins, as [I Kings 18:37] states: "You have turned their heart backwards," i.e., held repentance back from them.
In conclusion, the Almighty did not decree that Pharaoh should harm the Israelites that Sichon should sin in his land, that the Canaanites should perform abominable acts, or that the Israelites should worship idols. They all sinned on their own initiative and they were obligated to have Teshuvah held back from them.

(4) This is what is implied in the requests of the righteous and the prophets in their prayers, [asking] God to help them on the path of truth, as David pleaded [Psalms 86:11]: "God, show me Your way that I may walk in Your truth;" i.e., do not let my sins prevent me from [reaching] the path of truth which will lead me to appreciate Your way and the oneness of Your name.
A similar intent [is conveyed] by the request [Psalms 51:14]: "Support me with a spirit of magnanimity;" i.e., let my spirit [be willing] to do Your will and do not cause my sins to prevent me from repenting. Rather, let the choice remain in my hand until I repent and comprehend and appreciate the path of truth. In a similar way, [one must interpret] all the [verses] which resemble these.

(5) What was implied by David's statement [Psalms 25:8-9]: "God is good and upright, therefore, he instructs sinners in the path. He guides the humble [in the path of justice and] teaches the humble His way]"? That He sends them prophets to inform them of the path of God and to encourage them to repent.
Furthermore, it implies that He granted them the power to learn and to understand. This attribute is present in all men: As long as a person follows the ways of wisdom and righteousness, he will desire them and pursue them. This [may be inferred from] the statement of our Sages of blessed memory: "One who comes to purify [himself] is helped;" i.e., he finds himself assisted in this matter.
[A question may still arise, for] behold, it is written in the Torah [Genesis 15:13]: "They shall enslave them and oppress them," [seemingly implying that] He decreed that the Egyptians would commit evil.
Similarly, it is written [Deuteronomy 31:16]: "And this nation will arise and stray after the alien gods of the land," [seemingly implying that] He decreed that Israel would serve idols. If so, why did He punish them?
Because He did not decree that a particular person would be the one who strayed. Rather, each and every one of those who strayed to idol-worship [could have chosen] not to serve idols if he did not desire to serve them. The Creator merely informed [Moses] of the pattern of the world.
To what can this be compared? To someone who says, there will be righteous and wicked people in this nation. [Thus,] a wicked person cannot say that because God told Moses that there will be wicked people in Israel, it is decreed that he will be wicked. A similar concept applies regarding the statement [Deuteronomy 15:11]: "The poor will never cease to exist in the land."
Similarly, in regard to the Egyptians, each and every one of the Egyptians who caused hardship and difficulty for Israel had the choice to refrain from harming them, if he so desired, for there was no decree on a particular person. Rather, [God merely] informed [Abraham] that, in the future, his descendants would be enslaved in a land which did not belong to them.
We have already explained that it is beyond the potential of man to know how God knows what will be in the future.

(1) Since free choice is granted to all men as explained, a person should always strive to do Teshuvah and to confess verbally for his sins, striving to cleanse his hands from sin in order that he may die as a Baal-Teshuvah and merit the life of the world to come.

(2) A person should always view himself as leaning towards death, with the possibility that he might die at any time. Thus, he may be found as a sinner.
Therefore, one should always repent from his sins immediately and should not say: "When I grow older, I will repent," for perhaps he will die before he grows older. This was implied by the wise counsel given by Solomon [Ecclesiastes 9:8]: "At all times, your clothes should be white."

(3) A person should not think that repentance is only necessary for those sins that involve deed such as promiscuity, robbery, or theft. Rather, just as a person is obligated to repent from these, similarly, he must search after the evil character traits he has. He must repent from anger, hatred, envy, frivolity, the pursuit of money and honor, the pursuit of gluttony, and the like. He must repent for all [of the above].
These sins are more difficult than those that involve deed. If a person is attached to these, it is more difficult for him to separate himself. In this context, [Isaiah 55:7] exhorts: "May the wicked abandon his path and the crooked man, his designs."

(4) A Baal-Teshuvah should not consider himself distant from the level of the righteous because of the sins and transgressions that he committed. This is not true. He is beloved and desirable before the Creator as if he never sinned.
Furthermore, he has a great reward for he has tasted sin and yet, separated himself from it, conquering his [evil] inclination. Our Sages declared: "In the place where Baalei Teshuvah stand, even the completely righteous are not able to stand." The level of Baalei Teshuvah transcends the level of those who never sinned at all, for they overcome their [evil] inclination more.

(5) All the prophets commanded [the people] to repent. Israel will only be redeemed through Teshuvah.
The Torah has already promised that, ultimately, Israel will repent towards the end of her exile and, immediately, she will be redeemed as [Deuteronomy 30:1-3] states: ”There shall come a time when [you will experience] all these things... and you will return to God, your Lord.... God, your Lord, will bring back your [captivity].”

(6) Teshuvah is great for it draws a man close to the Shechinah as [Hoshea 14:2] states: "Return, O Israel, to God, your Lord;" [Amos 4:6] states: "`You have not returned to Me,' declares God;" and [Jeremiah 4:1] states: "`If, you will return, O Israel,' declares God, `You will return to Me.'" Implied is that if you will return in Teshuvah, you will cling to Me.
Teshuvah brings near those who were far removed. Previously, this person was hated by God, disgusting, far removed, and abominable. Now, he is beloved and desirable, close, and dear.
Similarly, we find God employs the same expression with which He separates [Himself] from the sinners to draw close those who repent. [Hoshea 2:1] states: "Instead of saying to you: `You are not My nation,' He will tell you: `You are the children of the living God.'”
[Also, Jeremiah] speaks of Yecheniah while he was wicked [with the expression (22:30)]: "Write down this man as childless, a man who shall never prosper in his days," and [22:24]: "Would Cheniah, the son of Yehoyakim, king of Judah, be the signet ring on My right hand, I would tear him off." However, after he repented when in exile, [Chaggai 2:23] said concerning Zerubavel, his son: "'On that day,' declares the God of Hosts, `I will take you, Zerubavel, the son of Shaltiel, My servant,' declares God, `and I will place you as a signet ring.'"

(7) How exalted is the level of Teshuvah! Previously, the [transgressor] was separate from God, the Lord of Israel, as [Isaiah 59:2] states: "Your sins separate between you and your God." He would call out [to God] without being answered as [Isaiah 1:15] states: "Even if you pray many times, I will not hear."
He would fulfill mitzvot, only to have them crushed before him as [Isaiah 1:12] states: "Who asked this from you, to trample in My courts," and [Malachi 1:10] states: "`O were there one among you who would shut the doors that you might not kindle fire on My altar for no reason! I have no pleasure in you,' says the God of Hosts, `nor will I accept an offering from your hand.'”
Now, he is clinging to the Shechinah as [Deuteronomy 4:4] states: "And you who cling to God, your Lord." He calls out [to God] and is answered immediately as [Isaiah 65:24] states: "Before, you will call out, I will answer." He fulfills mitzvot and they are accepted with pleasure and joy as [Ecclesiastes 9:7] states, "God has already accepted your works," moreover, [G‑d] desires them, as [Malachi 3:4] states: "Then, shall the offering of Judah and Jerusalem be pleasing to God as in days of old and as in the former years."

(8) The manner of Baalei Teshuvah is to be very humble and modest.
If fools shame them because of their previous deeds, saying to them: "Yesterday, you would commit such and such [sins]. Yesterday, you would commit these and these [transgressions]," they will pay no attention to them. On the contrary, they will hear [this abuse] and rejoice, knowing that it is a merit for them.
Whenever they are embarrassed for the deeds they committed and shamed because of them, their merit increases and their level is raised.
It is a utter sin to tell a Baal Teshuvah, "Remember your previous deeds," or to recall them in his presence to embarrass him or to mention the surrounding circumstances or other similar matters so that he will recall what he did. This is all forbidden. We are warned against it within the general category of verbal abuse which Torah has warned us against as [Leviticus 25:17] states: "A man should not mistreat his colleague."

(1) The good that is hidden for the righteous is the life of the world to come. This will be life which is not accompanied by death and good which is not accompanied by evil. The Torah alludes to this in [the promise, Deuteronomy 22:7]: "So that good will be granted you and you will live long."
The oral tradition explains: "So that good will be granted you" - in the world that is entirely good; "and you will live long" - in the world which is endlessly long, the world to come.
The reward of the righteous is that they will merit this pleasure and take part in this good. The retribution of the wicked is that they will not merit this life. Rather, they will be cut off and die.
Whoever does not merit this life is [truly] dead and will not live forever. Rather, he will be cut off in his wickedness and perish as a beast. This is the intent of the meaning of the term karet in the Torah as [Numbers 15:31] states: "That soul shall surely be cut off."
[Based on the repetition of the verb,] the oral tradition explains: hikaret means to be cut off in this world and tikaret, to be cut off in the world to come. After these souls become separated from bodies in this world, they will not merit the life of the world to come. Rather, even in the world to come, they will be cut off.

(2) In the world to come, there is no body or physical form, only the souls of the righteous alone, without a body, like the ministering
angels. Since there is no physical form, there is neither eating, drinking, nor any of the other bodily functions of this world like sitting, standing, sleeping, death, sadness, laughter, and the like.
Thus, the Sages of the previous ages declared: "In the world to come, there is neither eating, drinking, nor sexual relations. Rather, the righteous will sit with their crowns on their heads and delight in the radiance of the Divine Presence."
From that statement, it is clear that there is no body, for there is no eating or drinking. [Consequently,] the statement, "the righteous sit," must be interpreted metaphorically, i.e., the righteous exist there without work or labor.
Similarly, the phrase, "their crowns on their heads," [is also a metaphor, implying] that they will possess the knowledge that they grasped which allowed them to merit the life of the world to come. This will be their crown. A similar [usage of this metaphor was employed by] Solomon [Song of Songs 3:11]: "The crown with which his mother crowned him."
[Support for the concept that this does not refer to a physical crown can be brought from the prophecy, Isaiah 51:11]: "Eternal joy will be upon their heads." Joy is not a physical entity which can rest on a head. Similarly, the expression "crown" used by the Sages [refers to a spiritual concept], knowledge.
What is meant by the expression, "delight in the radiance of the Divine Presence"? That they will comprehend the truth of Godliness which they cannot grasp while in a dark and humble body.

(3) The term "soul" when used in this context does not refer to the soul which needs the body, but rather to "the form of the soul," the knowledge which it comprehends according to its power. Similarly, it comprehends abstract concepts and other matters. This is "the form" whose nature we described in the fourth chapter of Hilchot Yesodei HaTorah. This is the soul referred to in this context.
Since this life is not accompanied by death - for death is an event associated with the body alone and, in that realm, there is no body - it is called "the bond of life," as [I Samuel 25:29] states: "And the soul of my master will be bound up in the bond of life." This is the reward above which there is no higher reward and the good beyond which there can be [other] good. This was [the good] desired by all the prophets.

(4) How many metaphoric terms have been used to refer to [the world to come]! "The mountain of God" [Psalms 24:3], "His holy place" [ibid.], "the holy path" [Isaiah 35:8], "the courtyards of God” [Psalms 65:5, 92:14], "the pleasantness of God" [ibid. 27:4], "the tent of God" [ibid. 15:1], "the palace of God" [ibid. 5:8], "the house of God" [ibid. 27:4], "the gate of God" [ibid. 118:20].
The Sages referred to this good which is prepared for the righteous with the metaphor: "the feast." Generally, it is referred to with the term "the world to come."

(5) The retribution beyond which there is no greater retribution is that the soul will be cut off and not merit this life as [Numbers 15:31] states: "This soul shall surely be cut off. His sin shall remain upon him."
This refers to the obliteration of the soul which was referred to by the prophets with the following metaphoric terms: "the pit of destruction" [Psalms 55:24], "obliteration" [ibid. 88:12], "the bonfire" [Isaiah 30:33], "the leech" [Proverbs 30:15]. All the synonyms for nullification and destruction are used to refer to it for it is the [ultimate] nullification after which there is no renewal and the [ultimate] loss which can never be recovered.

(6) Lest you think lightly of this good, [the world to come], imagining that the reward for the mitzvot and for a person [following] completely the paths of truth is for him to eat and drink good foods, have intercourse with beautiful forms, wear garments of linen and lace, dwell in ivory palaces, use utensils of gold and silver, or other similar ideas, as conceived by the foolish, decadent Arabs, who are flooded with lewdness.
In contrast, the sages and men of knowledge know that all these matters are vain and empty things, without any purpose. They are only considered of great benefit to us in this world because we possess a body and a physical form. All these matters are the needs of the body. The soul only desires them and lusts for them because of the needs of the body, so that its desires will be fulfilled and its health maintained. In a situation, where there is no body, all of these matters will be nullified.
There is no way in this world to grasp and comprehend the ultimate good which the soul will experience in the world to come.
We only know bodily good and that is what we desire. However, that [ultimate] good is overwhelmingly great and cannot be compared to the good of this world except in a metaphoric sense.
In truth, there is no way to compare the good of the soul in the world to come to the bodily goods of this world. Rather, that good is infinitely great, with no comparison or likeness. This is alluded to by David's statement [Psalms 31:20]: "How great is the good that You have hidden for those who fear You."

(7) How very much did David desire the life of the world to come as implied by [Psalms 27:13]: "Had I not believed that I would see the goodness of God in the land of the living!"
The Sages of the previous generations have already informed us that man does not have the potential to appreciate the good of the world to come in a full sense nor can anyone know its greatness, beauty, and power except God, alone.
All the beneficence which the prophets promised Israel in their visions are only physical concerns which Israel will appreciate in the Messianic age when dominion [over the world] will return to Israel. However, the good of the life of the world to come has no comparison or likeness, nor was it described by the prophets, lest with such a description, they diminish it.
This [was implied] by [Isaiah's (64:3)] statement: "No eye has ever seen, O God, except for You, what You will do for those who wait for You;" i.e. the good which was not perceived by the vision of a prophet and is perceived by God alone, this was created by God for those who wait for Him.
The Sages declared: "All the prophets only prophesied about the Messianic Age. However, regarding the world to come - `No eye has ever seen, O God, except for You.'

(8) The Sages did not use the expression "the world to come" with the intention of implying that [this realm] does not exist at present or that the present realm will be destroyed and then, that realm will come into being.
The matter is not so. Rather, [the world to come] exists and is present as implied by [Psalms 31:20: "How great is the good] that You have hidden... which You have made...." It is only called the world to come because that life comes to a man after life in this world in which we exist, as souls [enclothed] in bodies. This [realm of existence] is presented to all men at first.

(1) [A question arises:] As explained, the reward for the mitzvot and the good which we will merit if we observe the path of God as prescribed by the Torah is the world to come as [Deuteronomy 2:7] states: "So that good will be granted you and you will live long.”
[Also,] the retribution which is exacted from the wicked who abandon the paths of righteous prescribed by the Torah is karet as [Numbers 15:31] states: "This soul shall surely be cut off. His sin shall remain upon him."
[If so,] what is the meaning of the [statements] made throughout the entire Torah: "If you observe [the Torah's laws], you will acquire such and such;" "If you do not observe [the Torah's laws], such and such will happen to you?" All [of the benefits and difficulties that are promised] are matters of this [material] world, for example, plenty and famine, war and peace, sovereignty [over other nations] or a humble [national standing], the settlement of the land or exile, success in one's deeds or loss and all the other points mentioned in the covenant.
[In resolution, it must be stated that] all those statements are true. They have been realized in the past and will be realized in the future. When we fulfill all the mitzvot in the Torah, we will acquire all the benefits of this world. [Conversely,] when we transgress them, the evils written [in the Torah] will occur.
Nevertheless, those benefits are not the ultimate reward for the mitzvot, nor are those evils the ultimate retribution to be exacted from someone who transgresses all the mitzvot.
Rather, the resolution of the matter is as follows: God gave us this Torah which is a tree of life. Whoever fulfills what is written within it and comprehends it with complete and proper knowledge will merit the life of the world to come. A person merits [a portion of the world to come] according to the magnitude of his deeds and the extent of his knowledge.
[In addition,] we are promised by the Torah that if we fulfill it with joy and good spirit and meditate on its wisdom at all times, [God] will remove all the' obstacles which prevent us from fulfilling it, for example, sickness, war, famine, and the like.
Similarly, He will grant us all the good which will reinforce our performance of the Torah, such as plenty, peace, an abundance of silver and gold in order that we not be involved throughout all our days in matters required by the body, but rather, will sit unburdened and [thus, have the opportunity to] study wisdom and perform mitzvot in order that we will merit the life of the world to come.
This [principle is expressed] by the Torah. After [Deuteronomy 6:11-12] promises us all the benefits of this world, it concludes [ibid.:25]: "And charity will remain for us if we take care to perform [all these commandments]."
Similarly, the Torah has informed us that if we consciously abandon the Torah and involve ourselves in the vanities of the time in a manner similar to that stated [by Deuteronomy 32:15]: "Jeshurun became fat and rebelled," then, the True Judge will remove from all the benefits of this world which reinforce their rebellion those who abandoned [the Torah].
He will bring upon them all the evils which prevent them from acquiring [a portion in] the world to come so that they will be destroyed in their wickedness. This was implied by the Torah's statement [Deuteronomy 28:47-48]: "Because you did not serve God, [your Lord, with happiness,]... you will serve your enemies whom God sends against you."
Thus, these blessings and curses can be interpreted as follows: If you serve God with happiness and observe His way, He will grant you these blessings and remove these curses from you in order that you may be free to gain wisdom from the Torah and involve yourselves in it so that you will merit the life of the world to come. "Good will be granted you" - in the world that is entirely good; "and you will live long" - in the world which is endlessly long, [the world to come].
Thus, you will merit two worlds, a good life in this world, which, in turn, will bring you to the life of the world to come. For if a person will not acquire wisdom in this world and he does not possess good deeds, with what will he merit [a portion in the world to come]? [Thus, Ecclesiastes 9:10] states: "There is no work, no accounting, no knowledge, and no wisdom in the grave."
[Conversely,] if you have abandoned God and become obsessed with food, drink, lewdness, and the like, He will bring all these curses upon you and remove all blessing until you will conclude all your days in confusion and fear. You will not have a free heart or a complete body to fulfill the mitzvot in order that you forfeit the life of the world to come.
Thus, you will forfeit two worlds for when a person is occupied in this world with sickness, war, and hunger, he cannot involve himself with either wisdom or mitzvot which allow him to merit the life of the world to come.

(2) For these reasons, all Israel, [in particular,] their prophets and their Sages, have yearned for the Messianic age so they can rest from the [oppression of] the gentile kingdoms who do not allow them to occupy themselves with Torah and mitzvot properly. They will find rest and increase their knowledge in order to merit the world to come.
In that era, knowledge, wisdom, and truth will become abundant. [Isaiah 11:9] states, "The earth will be full of the knowledge of God." [Jeremiah 31:33] states: "One man will no longer teach his brother, nor a man his colleague... [for all will know Me]." And [Ezekiel 36:26] states: "I will take away the heart of stone from your flesh and give you a heart of flesh."
[These changes will come about] because the king who will arise from David's descendants will be a greater master of knowledge than Solomon and a great prophet, close to the level of Moses, our teacher. Therefore, he will teach the entire nation and instruct them in the path of God.
All the gentile nations will come to hear him as [Isaiah 2:2] states: "And it shall come to pass in the last days that the mountain of God's house shall be established at the peak of the mountains... [and all the nations shall flow to it]."
[Nevertheless,] the ultimate of all reward and the final good which will have no end or decrease is the life of the world to come. In contrast, the Messianic age will be [life within the context of] this world, with the world following its natural pattern except that sovereignty will return to Israel.
The Sages of the previous generations have already declared: "There is no difference between the present age and the Messianic era except [the emancipation] from our subjugation to the [gentile] kingdoms."

(1) A person should not say: "I will fulfill the mitzvot of the Torah and occupy myself in its wisdom in order to receive all the blessings which are contained within it or in order to merit the life of the world to come."
"[Similarly,] I will separate myself from all the sins which the Torah warned against so that I will be saved from all the curses contained in the Torah or so that [my soul] will not be cut off from the life of the world to come."
It is not fitting to serve God in this manner. A person whose service is motivated by these factors is considered one who serves out of fear. He is not on the level of the prophets or of the wise.
The only ones who serve God in this manner are common people, women, and minors. They are trained to serve God out of fear until their knowledge increases and they serve out of love.

(2) One who serves [God] out of love occupies himself in the Torah and the mitzvot and walks in the paths of wisdom for no ulterior motive: not because of fear that evil will occur, nor in order to acquire benefit. Rather, he does what is true because it is true, and ultimately, good will come because of it.
This is a very high level which is not merited by every wise man. It is the level of our Patriarch, Abraham, whom God described as, "he who loved Me," for his service was only motivated by love.
God commanded us [to seek] this rung [of service] as conveyed by Moses as [Deuteronomy 6:5] states: "Love God, your Lord.'' When a man will love God in the proper manner, he will immediately perform all of the mitzvot motivated by love.

(3) What is the proper [degree] of love? That a person should love God with a very great and exceeding love until his soul is bound up in the love of God. Thus, he will always be obsessed with this love as if he is lovesick.
[A lovesick person's] thoughts are never diverted from the love of that woman. He is always obsessed with her; when he sits down, when he gets up, when he eats and drinks. With an even greater [love], the love for God should be [implanted] in the hearts of those who love Him and are obsessed with Him at all times as we are commanded [Deuteronomy 6:5: "Love God...] with all your heart and with all soul."
This concept was implied by Solomon [Song of Songs 2:5] when he stated, as a metaphor: "I am lovesick." [Indeed,] the totality of the Song of Songs is a parable describing [this love].

(4) The Sages of the previous generations declared: Should one say: "I will study Torah in order that I become wealthy, in order that I be called a Rabbi, or in' order that I receive reward in the world to come?" The Torah teaches [Deuteronomy 11:13]: "[If you are careful to observe My commandments...] to love God; [implying] that all that you do should only be done out of love.
The Sages also said: [Psalms 112:1 instructs:] "Desire His commandments greatly." [Desire His commandments] and not the reward [which comes from] His commandments.
In a similar manner, the great Sages would command the more understanding and brilliant among their students in private: "‘Do not be like servants who serve their master [for the sake of receiving a reward].’ Rather, since He is the Master, it is fitting to serve Him;" i.e., serve [Him] out of love.

(5) Anyone who occupies himself with the Torah in order to receive reward or in order to protect himself from retribution is considered as one who is not occupied for the God's sake.
[In contrast,] anyone who occupies himself with it, not because of fear, nor to receive a reward, but rather because of his love for the Lord of the entire earth who commanded it, is one who occupies himself for God's sake.
Nevertheless, our Sages declared: A person should always occupy himself with the Torah even when it is not for God's sake for out of [service which is not intended] for God's sake will come service that is intended for God's sake.
Therefore, when one teaches children, women, and most of the common people, one should teach them to serve out of fear and in order to receive a reward. As their knowledge grows and their wisdom increases, this secret should be revealed to them [slowly,] bit by bit. They should become accustomed to this concept gradually until they grasp it and know it and begin serving [God] out of love.

(6) It is a well-known and clear matter that the love of God will not become attached within a person's heart until he becomes obsessed with it at all times as is fitting, leaving all things in the world except for this. This was implied by the command [Deuteronomy 6:5: "Love God, your Lord,] with all your heart and all your soul.
One can only love God [as an outgrowth] of the knowledge with which he knows Him. The nature of one's love depends on the nature of one's knowledge! A small [amount of knowledge arouses] a lesser love. A greater amount of knowledge arouses a greater love.
Therefore, it is necessary for a person to seclude himself in order to understand and conceive wisdom and concepts which make his creator known to him according to the potential which man possesses to understand and comprehend as we explained in Hilchot Yesodei HaTorah.