Introduction to Hilchos Teshuvah

[This text describes] one mitzvah; that a sinner should repent from his
sin before God and confess.
This mitzvah and the fundamental principles [of faith] that follow in
relation to it are explained in the coming chapters.
Chapter One
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."
Chapter Two
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.
Chapter Three
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.
Chapter Four
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).
[ U n t i l t h i s d a y, ] G o d d i d n o t g i v e y o u a h e a r t t o
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.
Chapter Five
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."
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.
Chapter Six
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 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.
Chapter Seven
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, 0 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," and [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."
Chapter Eight
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, 0 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, 0 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.
Chapter Nine
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."
Chapter Ten
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.