Chapter Previewהַקְדָּמָה
In this chapter, the Rambam takes us into the very heart of the avodah of Teshuvah, showing us what it means to truly return to Hashem. We begin by learning about the highest level of complete Teshuvah—where a person faces the exact same nisayon but overcomes his yetzer hara solely out of yiras Shamayim—and how Hashem, in His infinite mercy, accepts our Teshuvah even in old age or on one's deathbed. The Rambam then defines the essential steps of this holy process: abandoning the sin in thought and action, feeling genuine regret, resolving never to return to it, and verbally confessing before Hashem.
We also learn about the practical paths that help a penitent awaken his neshama, such as crying out to Hashem, giving tzedakah, and even changing one's name or going into exile to break one's pride. The Rambam guides us on when to confess publicly—which is praiseworthy for sins committed against our fellow man—and when to keep our sins hidden and confess only to Hashem. Finally, the chapter transitions to the special power of the Aseres Yemei Teshuvah and Yom Kippur, outlining the specific times and order of the Vidui prayers that every Yid is obligated to say on this holy day.
All introductions, summaries, and contextual notes are the editor's commentary and are not part of the original text.אַלע הַקְדָּמוֹת, סִכּוּמִים, און הערות זענען דעם רעדאַקטאָר'ס באַמערקונגען און זענען נישט קיין טייל פונעם אָריגינעלן טעקסט.
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הַגְדָּרַת תְּשׁוּבָה גְּמוּרָה וּתְשׁוּבָה בְּיוֹם הַמִּיתָהHalacha 1 · The Definition of Complete Repentance and Repentance on the Day of Death
אֵיWhichזוֹthisהִיאisתְּשׁוּבָהrepentanceגְּמוּרָה.completeזֶהthisשֶׁבָּאwho cameלְיָדוֹto his handדָּבָרa matterשֶׁעָבַרthat he transgressedבּוֹin itוְאֶפְשָׁרand it is possibleבְּיָדוֹin his handלַעֲשׂוֹתוֹto do itוּפֵרַשׁand he separatedוְלֹאand notעָשָׂהdidמִפְּנֵיbecause ofהַתְּשׁוּבָה.the repentanceלֹאnotמִיִּרְאָהfrom fearוְלֹאand notמִכִּשְׁלוֹןfrom failure ofכֹּחַ.strengthכֵּיצַד.How soהֲרֵיbeholdשֶׁבָּאwho cameעַלuponאִשָּׁהa womanבַּעֲבֵרָהin transgressionוּלְאַחַרand afterזְמַןtimeנִתְיַחֵדhe was secludedעִמָּהּwith herוְהוּאand heעוֹמֵדstandsבְּאַהֲבָתוֹin his loveבָּהּfor herוּבְכֹחַand in the strength ofגּוּפוֹhis bodyוּבַמְּדִינָהand in the countryשֶׁעָבַרthat he transgressedבָּהּin herוּפָרַשׁand he separatedוְלֹאand notעָבַרtransgressedזֶהוּthis isבַּעַלa master ofתְּשׁוּבָהrepentanceגְּמוּרָה.completeהוּאhe isשֶׁשְּׁלֹמֹהthat ShlomoאָמַרsaidקהלתKohelesיבtwelveאone"וּזְכֹרand rememberאֶת—בּוֹרְאֶיךָyour Creatorבִּימֵיin the days ofבְּחוּרֹתֶיךָ".your youthוְאִםand ifלֹאnotשָׁבhe repentedאֶלָּאexceptבִּימֵיin the days ofזִקְנוּתוֹhis old ageוּבְעֵתand at the timeשֶׁאִיthat it is notאֶפְשָׁרpossibleלוֹfor himלַעֲשׂוֹתto doמַהwhatשֶּׁהָיָהthat he wasעוֹשֶׂהdoingאַףevenעַל·פִּיthoughשֶׁאֵינָהּthat it is notתְּשׁוּבָהrepentanceמְעֻלָּהexcellentמוֹעֶלֶתeffectiveהִיאit isלוֹfor himוּבַעַלand a master ofתְּשׁוּבָהrepentanceהוּא.he isאֲפִלּוּevenעָבַרhe transgressedכָּלallיָמָיוhis daysוְעָשָׂהand he madeתְּשׁוּבָהrepentanceבְּיוֹםon the day ofמִיתָתוֹhis deathוּמֵתand he diedבִּתְשׁוּבָתוֹin his repentanceכָּלallעֲוֹנוֹתָיוhis iniquitiesנִמְחָלִיןare forgivenשֶׁנֶּאֱמַרas it is saidקהלתKohelesיבtwelveבtwo"עַדuntilאֲשֶׁרwhichלֹאnotתֶחְשַׁךְis darkenedהַשֶּׁמֶשׁthe sunוְהָאוֹרand the lightוְהַיָּרֵחַand the moonוְהַכּוֹכָבִיםand the starsוְשָׁבוּand returnהֶעָבִיםthe cloudsאַחַרafterהַגֶּשֶׁם"the rainשֶׁהוּאwhich itיוֹםthe day ofהַמִּיתָה.the deathמִכְּלָלby implicationשֶׁאִםthat ifזָכַרhe rememberedבּוֹרְאוֹhis Creatorוְשָׁבand repentedקֹדֶםbeforeשֶׁיָּמוּתthat he diesנִסְלַחit is forgivenלוֹ:to him
This halacha defines complete repentance as abstaining from sin when facing the exact same temptation, while also validating repentance done in old age or on one's deathbed.
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הַגְדָּרַת הַתְּשׁוּבָה הַגְּמוּרָה וְהַוִּדּוּיHalacha 2 · The Definition of Complete Teshuvah and Verbal Confession
וּמַהAnd whatהִיאisהַתְּשׁוּבָה.the TeshuvahהוּאIt isשֶׁיַּעֲזֹבthat should abandonהַחוֹטֵאthe sinnerחֶטְאוֹhis sinוִיסִירוֹand remove itמִמַּחֲשַׁבְתּוֹfrom his thoughtוְיִגְמֹרand resolveבְּלִבּוֹin his heartשֶׁלֹּאthat notיַעֲשֵׂהוּhe will do itעוֹדagainשֶׁנֶּאֱמַרas it is saidישעיהYeshayahuנה55ז7"יַעֲזֹבMay abandonרָשָׁעa wicked personדַּרְכּוֹ"his wayוְגוֹ'.etc.וְכֵןAnd soיִתְנַחֵםhe must regretעַלonשֶׁעָבַרwhat passedשֶׁנֶּאֱמַרas it is saidירמיהYirmeyahuלא31יט19"כִּיForאַחֲרֵיafterשׁוּבִיmy returnנִחַמְתִּי".I regrettedוְיָעִידAnd should testifyעָלָיוconcerning himיוֹדֵעַthe Knower ofתַּעֲלוּמוֹתsecretsשֶׁלֹּאthat notיָשׁוּבhe will returnלְזֶהto thisהַחֵטְאthe sinלְעוֹלָםforeverשֶׁנֶּאֱמַרas it is saidהושעHosheaיד14ד4"וְלֹאAnd notנֹאמַרwe will sayעוֹדagainאֱלֹהֵינוּour godלְמַעֲשֵׂהto the work ofיָדֵינוּ"our handsוְגוֹ'.etc.וְצָרִיךְAnd he needsלְהִתְוַדּוֹתto confessבִּשְׂפָתָיוwith his lipsוְלוֹמַרand to sayעִנְיָנוֹתmattersאֵלּוּtheseשֶׁגָּמַרthat he resolvedבְּלִבּוֹ:in his heart
This halacha defines the essential components of Teshuvah: abandoning the sin, regretting the past, resolving never to repeat it, and verbally confessing.
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הַמִּתְוַדֶּה בִּדְבָרִים וְלֹא גָּמַר בְּלִבּוֹ וּפֵרוּט הַחֵטְאHalacha 3 · Confession Must Be Sincere and Specify the Sin
כָּלEveryהַמִּתְוַדֶּהone who confessesבִּדְבָרִיםwith wordsוְלֹאand notגָּמַרresolvedבְּלִבּוֹin his heartלַעֲזֹבto abandonהֲרֵיbeholdזֶהthisדּוֹמֶהis similarלְטוֹבֵלto one who immersesוְשֶׁרֶץwhile a creeping animalבְּיָדוֹis in his handשֶׁאֵיןthat notהַטְּבִילָהthe immersionמוֹעֶלֶתis effectiveלוֹfor himעַדuntilשֶׁיַּשְׁלִיךְthat he casts awayהַשֶּׁרֶץ.the creeping animalוְכֵןand soהוּאitאוֹמֵרsaysוּמוֹדֶהand confessesוְעֹזֵבand forsakesיְרֻחָםwill find mercyמשליMishleiכח28יג13.וְצָרִיךְAnd it is necessaryלִפְרֹטto specifyאֶת—הַחֵטְאthe sinשֶׁנֶּאֱמַרas it is saidשמותShemosלב32לא31"אָנָּאPleaseחָטָאhas sinnedהָעָםthe nationהַזֶּהthisחֲטָאָהa sinגְדלָהgreatוַיַּעֲשׂוּand they madeלָהֶםfor themselvesאֱלֹהֵיgods ofזָהָב":gold
The Rambam explains that verbal confession without a sincere resolution to abandon the sin is ineffective, and that one must specify the exact sin committed.
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מִדַּרְכֵי הַתְּשׁוּבָה וּמַעֲשֵׂי הַשָּׁב לְכַפֵּר עֲוֹנוֹHalacha 4 · The Paths of Repentance and Actions of the Penitent to Atone for Sin
מִדַּרְכֵיFrom the paths ofהַתְּשׁוּבָהrepentanceלִהְיוֹתis to beהַשָּׁבthe penitentצוֹעֵקcrying outתָּמִידconstantlyלִפְנֵיbeforeהַשֵּׁםHashemבִּבְכִיwith weepingוּבְתַחֲנוּנִיםand with supplicationsוְעוֹשֶׂהand performingצְדָקָהcharityכְּפִיaccording toכֹּחוֹhis strengthוּמִתְרַחֵקand distancing himselfהַרְבֵּהmuchמִןfromהַדָּבָרthe thingשֶׁחָטָאthat he sinnedבּוֹwith itוּמְשַׁנֶּהand changingשְׁמוֹhis nameכְּלוֹמַרas if to sayאֲנִיI amאַחֵרanotherוְאֵינִיand I am notאוֹתוֹthatהָאִישׁmanשֶׁעָשָׂהwho didאוֹתָןthoseהַמַּעֲשִׂיםdeedsוּמְשַׁנֶּהand changingמַעֲשָׂיוhis deedsכֻּלָּןall of themלְטוֹבָהto goodוּלְדֶרֶךְand to a pathיְשָׁרָהstraightוְגוֹלֶהand wandering into exileמִמְּקוֹמוֹ.from his placeשֶׁגָּלוּתfor exileמְכַפֶּרֶתatones forעָוֹןiniquityמִפְּנֵיbecauseשֶׁגּוֹרֶמֶתit causesלוֹhimלְהִכָּנַעto submitוְלִהְיוֹתand to beעָנָוhumbleוּשְׁפַלand lowly ofרוּחַ:spirit
The Rambam outlines specific actions a penitent should take to demonstrate sincere repentance, including prayer, charity, changing his name, and exile.
הל׳ ה
הַהֶבְדֵּל בֵּין וִדּוּי עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ לַעֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹםHalacha 5 · The Distinction Between Public Confession of Interpersonal Sins and Private Confession of Sins Against God
וְשֶׁבַחAnd praiseגָּדוֹלgreatלַשָּׁבfor the penitentשֶׁיִּתְוַדֶּהthat he confessבָּרַבִּיםin publicוְיוֹדִיעַand make knownפְּשָׁעָיוhis transgressionsלָהֶםto themוּמְגַלֶּהand revealעֲבֵרוֹתsinsשֶׁבֵּינוֹthat are between himלְבֵיןtoחֲבֵרוֹhis fellowלַאֲחֵרִיםto othersוְאוֹמֵרand sayלָהֶםto themאָמְנָםIndeedחָטָאתִיI sinnedלִפְלוֹנִיto so-and-soוְעָשִׂיתִיand I didלוֹto himכָּךְsuchוְכָךְand suchוַהֲרֵינִיand behold I amהַיּוֹםtodayשָׁבrepentingוּמִתְנַחֵם.and regrettingוְכָלAnd anyoneהַמִּתְגָּאֶהwho is proudוְאֵינוֹand does notמוֹדִיעַmake knownאֶלָּאbutמְכַסֶּהconcealsפְּשָׁעָיוhis transgressionsאֵיןis notתְּשׁוּבָתוֹhis repentanceגְּמוּרָהcompleteשֶׁנֶּאֱמַרas it is saidמשליMishleiכח28יג13"מְכַסֶּה"He who concealsפְשָׁעָיוhis transgressionsלֹאnotיַצְלִיחַ".will succeed"בַּמֶּהIn whatדְּבָרִיםwordsאֲמוּרִיםare saidבַּעֲבֵרוֹתregarding sinsשֶׁבֵּיןthat are betweenאָדָםmanלַחֲבֵרוֹand his fellowאֲבָלButבַּעֲבֵרוֹתregarding sinsשֶׁבֵּיןthat are betweenאָדָםmanלַמָּקוֹםand the Omnipresentאֵינוֹhe does notצָרִיךְneedלְפַרְסֵםto publicizeעַצְמוֹhimselfוְעַזּוּתand impudenceפָּנִיםof faceהִיאit isלוֹfor himאִםifגִּלָּם.he revealed themאֶלָּאratherשָׁבhe repentsלִפְנֵיbeforeהָאֵלGodבָּרוּךְblessedהוּאis Heוּפוֹרֵטand specifiesחֲטָאָיוhis sinsלְפָנָיוbefore Himוּמִתְוַדֶּהand confessesעֲלֵיהֶםupon themלִפְנֵיbeforeרַבִּיםmanyסְתָם.generallyוְטוֹבָהand goodהִיאit isלוֹfor himשֶׁלֹּאthat notנִתְגַּלָּהwas revealedעֲוֹנוֹhis iniquityשֶׁנֶּאֱמַרas it is saidתהיליםTehillimלב32א1"אַשְׁרֵי"Praiseworthy isנְשׂוּיthe one forgiven ofפֶּשַׁעtransgressionכְּסוּיwhose covered isחֲטָאָה":sin"
This halacha teaches that while interpersonal sins should be confessed publicly to obtain forgiveness, sins against God should be kept private to avoid arrogance and maintain modesty.
הל׳ ו
מַעֲלַת הַתְּשׁוּבָה בַּעֲשֶׂרֶת יְמֵי תְּשׁוּבָה וּבְצִבּוּרHalacha 6 · The Superiority of Repentance During the Ten Days and in a Community
אַףEvenעַל·פִּיthoughשֶׁהַתְּשׁוּבָהthat repentanceוְהַצְּעָקָהand crying outיָפָהis goodלָעוֹלָם.alwaysבַּעֲשָׂרָהduring the tenהַיָּמִיםdaysשֶׁבֵּיןthat are betweenרֹאשׁRoshהַשָּׁנָהHaShanahוְיוֹםand YomהַכִּפּוּרִיםKippurהִיאitיָפָהis goodבְּיוֹתֵרexceedinglyוּמִתְקַבֶּלֶתand is acceptedהִיאitמִיָּדimmediatelyשֶׁנֶּאֱמַרas it is saidישעיהYeshayahuנה55ו6"דִּרְשׁוּSeekה'Hashemבְּהִמָּצְאוֹ".when He is foundבַּמֶּהIn whatדְּבָרִיםwordsאֲמוּרִיםare these saidבְּיָחִידwith an individualאֲבָלbutצִבּוּרa communityכָּלanyזְמַןtimeשֶׁעוֹשִׂיםthat they doתְּשׁוּבָהrepentanceוְצוֹעֲקִיןand cry outבְּלֵבwith a heartשָׁלֵםcompleteהֵםtheyנַעֲנִיןare answeredשֶׁנֶּאֱמַרas it is saidדבריםDevarimד4ז7"כַּה'like Hashemאֱלֹהֵינוּour Godבְּכָלin allקָרְאֵנוּour callingאֵלָיו":to Him
This halacha contrasts the specific times when an individual's repentance is most effective with the constant efficacy of a community's collective repentance.
הל׳ ז
חוֹבַת הַתְּשׁוּבָה וְהַוִּדּוּי בְּיוֹם הַכִּפּוּרִיםHalacha 7 · The Obligation of Teshuvah and Confession on Yom Kippur
יוֹםYomהַכִּפּוּרִיםKippurהוּאitזְמַןis the time ofתְּשׁוּבָהteshuvahלַכּלfor allלַיָּחִידfor the individualוְלָרַבִּיםand for the publicוְהוּאand itקֵץis the end ofמְחִילָהforgivenessוּסְלִיחָהand pardonלְיִשְׂרָאֵל.for Yisraelלְפִיכָךְthereforeחַיָּבִיםare obligatedהַכּלeveryoneלַעֲשׂוֹתto doתְּשׁוּבָהteshuvahוּלְהִתְוַדּוֹתand to confessבְּיוֹםon Yomהַכִּפּוּרִים.Kippurוּמִצְוַתand the mitzvah ofוִדּוּיconfession ofיוֹםYomהַכִּפּוּרִיםKippurשֶׁיַּתְחִילis that he should beginמֵעֶרֶבfrom the eve ofהַיּוֹםthe dayקֹדֶםbeforeשֶׁיֹּאכַלhe eatsשֶׁמָּאlestיֵחָנֵקhe chokeבַּסְּעֻדָּהin the mealקֹדֶםbeforeשֶׁיִּתְוַדֶּה.he confessesוְאַףand evenעַל·פִּיthoughשֶׁהִתְוַדָּהhe confessedקֹדֶםbeforeשֶׁיֹּאכַלhe ateחוֹזֵרhe returnsוּמִתְוַדֶּהand confessesבְּלֵילֵיon the night ofיוֹםYomהַכִּפּוּרִיםKippurעַרְבִיתin Maarivוְחוֹזֵרand he returnsוּמִתְוַדֶּהand confessesבְּשַׁחֲרִיתin Shacharisוּבְמוּסָףand in Musafוּבְמִנְחָהand in Minchahוּבִנְעִילָה.and in Neilahוְהֵיכָןand whereמִתְוַדֶּה.does he confessיָחִידan individualאַחַרafterתְּפִלָּתוֹhis prayerוּשְׁלִיחַand the emissary ofצִבּוּרthe congregationבְּאֶמְצַעin the middle ofתְּפִלָּתוֹhis prayerבִּבְרָכָהin the blessingרְבִיעִית:fourth
This halacha outlines the unique status of Yom Kippur as the ultimate time for teshuvah and details the schedule and placement of the confessions throughout the day's prayers.
הל׳ ח
נוּסַח הַוִּדּוּי וַחֲזָרַת הַוִּדּוּי בְּיוֹם הַכִּפּוּרִיםHalacha 8 · The Text of the Confession and Confessing Again on Subsequent Yom Kippurs
הַוִּדּוּיThe confessionשֶׁנָּהֲגוּthat they accustomedבּוֹin itכָּלall ofיִשְׂרָאֵלYisraelאֲבָלbutאֲנַחְנוּweחָטָאנוּhave sinnedכֻּלָּנוּall of usוְהוּאand itעִקַּרis the essence ofהַוִּדּוּי.the confessionעֲבֵרוֹתSinsשֶׁהִתְוַדָּהthat he confessedעֲלֵיהֶםon themבְּיוֹםon YomהַכִּפּוּרִיםKippurזֶהthisחוֹזֵרhe returnsוּמִתְוַדֶּהand confessesעֲלֵיהֶןon themבְּיוֹםon YomהַכִּפּוּרִיםKippurאַחֵרanotherאַףevenעַל·פִּיthoughשֶׁהוּאthat heעוֹמֵדstandsבִּתְשׁוּבָתוֹin his repentanceשֶׁנֶּאֱמַרas it is saidתהיליםTehillimנא51ה5"כִּיForפְשָׁעַיmy transgressionsאֲנִיIאֵדָעknowוְחַטָּאתִיand my sinנֶגְדִּיis before meתָמִיד":always
This halacha defines the essential text of the Yom Kippur confession and explains that one must confess past sins again on subsequent years even if his repentance remains complete.
הל׳ ט
כַּפָּרַת עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ וּבַקָּשַׁת מְחִילָהHalacha 9 · Atonement for Sins Between Man and His Fellow and Requesting Forgiveness
אֵיןnotהַתְּשׁוּבָהrepentanceוְלֹאand notיוֹםYomהַכִּפּוּרִיםKippurמְכַפְּרִיןatoneאֶלָּאexceptעַלforעֲבֵרוֹתsinsשֶׁבֵּיןthat are betweenאָדָםmanלַמָּקוֹםand the Omnipresentכְּגוֹןfor exampleמִיoneשֶׁאָכַלwho ateדָּבָרa thingאָסוּרforbiddenאוֹorבָּעַלcohabitedבְּעִילָהa cohabitationאֲסוּרָהforbiddenוְכַיּוֹצֵאand the likeבָּהֶן.of themאֲבָלbutעֲבֵרוֹתsinsשֶׁבֵּיןthat are betweenאָדָםmanלַחֲבֵרוֹand his fellowכְּגוֹןfor exampleהַחוֹבֵלone who injuresאֶת—חֲבֵרוֹhis fellowאוֹorהַמְקַלֵּלone who cursesחֲבֵרוֹhis fellowאוֹorגּוֹזְלוֹrobs himוְכַיּוֹצֵאand the likeבָּהֶןof themאֵינוֹis notנִמְחַלforgivenלוֹhimלְעוֹלָםeverעַדuntilשֶׁיִּתֵּןhe givesלַחֲבֵרוֹto his fellowמַהwhatשֶּׁהוּאthat heחַיָּבowesלוֹhimוִירַצֵּהוּ.and appeases himאַףevenעַל·פִּיthoughשֶׁהֶחֱזִירthat he returnedלוֹto himמָמוֹןmoneyשֶׁהוּאthat heחַיָּבowesלוֹhimצָרִיךְhe mustלְרַצּוֹתוֹappease himוְלִשְׁאלand to askמִמֶּנּוּfrom himשֶׁיִּמְחלthat he forgiveלוֹ.himאֲפִלּוּeven ifלֹאnotהִקְנִיטhe angeredאֶת—חֲבֵרוֹhis fellowאֶלָּאexceptבִּדְבָרִיםwith wordsצָרִיךְhe mustלְפַיְּסוֹappease himוְלִפְגֹּעַand to approachבּוֹhimעַדuntilשֶׁיִּמְחלhe forgivesלוֹ.himלֹאnotרָצָהdid wantחֲבֵרוֹhis fellowלִמְחלto forgiveלוֹhimמֵבִיאhe bringsלוֹto himשׁוּרָהa rowשֶׁלofשְׁלֹשָׁהthreeבְּנֵיmenאָדָםof his friendsמֵרֵעָיוand they approachוּפוֹגְעִיןhimבּוֹand they requestוּמְבַקְּשִׁיןfrom himמִמֶּנּוּ.notלֹאwas he appeasedנִתְרַצָּהto themלָהֶןhe bringsמֵבִיאto himלוֹa secondשְׁנִיָּהand a third timeוּשְׁלִישִׁית.notלֹאdid he wantרָצָהhe leaves himמְנִיחוֹand goesוְהוֹלֵךְhis wayלוֹand this oneוְזֶהwho did notשֶׁלֹּאforgiveמָחַלheהוּאis the sinnerהַחוֹטֵא.and ifוְאִםhe wasהָיָהhis teacherרַבּוֹhe goesהוֹלֵךְand comesוּבָאevenאֲפִלּוּa thousandאֶלֶףtimesפְּעָמִיםuntilעַדhe forgivesשֶׁיִּמְחלhimלוֹ:—
This halacha teaches that Yom Kippur does not atone for interpersonal sins until the wrongdoer compensates and appeases the victim.
הל׳ י
הָאִסּוּר לִהְיוֹת אַכְזָרִי וְהַחוֹבָה לִמְחֹל לַחוֹטֵאHalacha 10 · The Prohibition of Being Cruel and the Obligation to Forgive One Who Sinned
אָסוּרforbiddenלָאָדָםfor a personלִהְיוֹתto beאַכְזָרִיcruelוְלֹאand notיִתְפַּיֵּסbe appeasedאֶלָּאratherיְהֵאhe should beנוֹחַeasyלִרְצוֹתto pacifyוְקָשֶׁהand hardלִכְעֹסto angerוּבְשָׁעָהand at the timeשֶׁמְּבַקֵּשׁthat requestsמִמֶּנּוּfrom himהַחוֹטֵאthe sinnerלִמְחלto forgiveמוֹחֵלhe forgivesבְּלֵבwith a heartשָׁלֵםcompleteוּבְנֶפֶשׁand with a soulחֲפֵצָה.willingוַאֲפִלּוּand even ifהֵצֵרhe distressedלוֹhimוְחָטָאand sinnedלוֹagainst himהַרְבֵּהmuchלֹאhe shall notיִקֹּםtake revengeוְלֹאand he shall notיִטֹּר.bear a grudgeוְזֶהוּand this isדַּרְכָּםthe wayשֶׁלofזֶרַעthe seed ofיִשְׂרָאֵלYisraelוְלִבָּםand their heartהַנָּכוֹן.uprightאֲבָלbutהָעוֹבְדֵיthe worshippers ofכּוֹכָבִיםstarsעַרְלֵיuncircumcised ofלֵבheartאֵינָןare notכֵּןsoאֶלָּאratherוְעֶבְרָתָןand their wrathוְעֶבְרָתוֹand his wrathשְׁמָרָהhe keptנֶצַח.foreverוְכֵןand soהוּאitאוֹמֵרsaysעַלaboutהַגִּבְעוֹנִיםthe Gibeonitesלְפִיbecauseשֶׁלֹּאthat notמָחֲלוּthey forgaveוְלֹאand notנִתְפַּיְּסוּthey were appeasedוְהַגִּבְעֹנִיםand the Gibeonitesלֹאnotמִבְּנֵיfrom the children ofיִשְׂרָאֵלYisraelהֵמָּה:are they
This halacha teaches that a Jew must not be stubborn or vengeful, but must readily forgive others, unlike the unyielding Gibeonites.
הל׳ יא
בַּקָּשַׁת מְחִילָה מֵאָדָם שֶׁמֵּת וְהַחְזָרַת מָמוֹן לְיוֹרְשָׁיוHalacha 11 · Requesting Forgiveness from a Deceased Colleague and Returning Owed Money to Heirs
הַחוֹטֵאOne who sinsלַחֲבֵרוֹagainst his colleagueוּמֵתand diedחֲבֵרוֹhis colleagueקֹדֶםbeforeשֶׁיְּבַקֵּשׁthat he requestedמְחִילָהforgivenessמֵבִיאhe bringsעֲשָׂרָהtenבְּנֵיmenאָדָם·וּמַעֲמִידָןand stands themעַלuponקִבְרוֹhis graveוְיֹאמַרand saysבִּפְנֵיהֶםbefore themחָטָאתִיI have sinnedלַה'to HashemאֱלֹהֵיGod ofיִשְׂרָאֵלYisraelוְלִפְלוֹנִיand to so-and-soזֶהthis oneשֶׁכָּךְfor suchוְכָךְand suchעָשִׂיתִיI didלוֹ.to himוְאִםAnd ifהָיָהhe wasחַיָּבobligatedלוֹto himמָמוֹןmoneyיַחֲזִירוֹhe must return itלַיּוֹרְשִׁים.to the heirsלֹאIf notהָיָהhe wasיוֹדֵעַknowingלוֹof hisיוֹרְשִׁיןheirsיַנִּיחֶנּוּhe should leave itבְּבֵיתin the house ofדִּיןlawוְיִתְוַדֶּה:and confess
This halacha outlines the procedure for seeking forgiveness from someone who has passed away and the obligation to return any monetary debts to their heirs or the court.
Chapter Summaryסִכּוּם
The Rambam teaches that true Teshuvah requires a complete transformation where one abandons the sin, regrets the past, and resolves never to repeat it, backed by a verbal confession; confessing without this inner resolve is compared to immersing in a mikvah while holding a sheretz. To aid this process, a Baal-Teshuvah should pursue paths of humility like tzedakah, changing his name, and exile, while publicly confessing interpersonal sins but keeping sins against Hashem private. While Teshuvah is always accepted, it is especially potent for individuals during the Aseres Yemei Teshuvah, culminating on Yom Kippur—the ultimate day of forgiveness—where we are obligated to repeat the Vidui throughout the day's tefillos, even returning to confess the same sins on subsequent years.
לְמַעֲשֶׂהWhat To Take Home
The Rambam teaches us a profound secret about the nature of change. True teshuvah is not just about feeling bad or saying words; it is about becoming a completely different person. When you change your actions, distance yourself from the sin, and even say to yourself, "I am someone else, I am not that same person who did those things," you are rewriting your identity. You are not just a person who made a mistake; you are a new creation.
This is why the Rambam compares someone who confesses with their mouth but keeps the sin in their heart to someone immersing in a mikvah while holding a dead creeping animal. The water cannot purify you if you are still holding onto the very thing that makes you tamei. To truly heal, we have to let go of the past identity and step into the new one.
Today, identify one negative habit or mistake you keep repeating. Instead of just feeling guilty, make a firm, practical boundary to distance yourself from it, and declare to yourself: "That is no longer who I am. I am a new person today."