Chapter Previewהַקְדָּמָה
In this chapter, the Rambam takes us into the awesome reality of how Hashem judges His creation, showing us how every single Yid, and indeed the entire world, is constantly balanced on a scale of merits and sins. We will learn how our personal avodah is never just about ourselves, but how a single mitzvah or, chas v'shalom, a single sin can tip the scales for the whole world.
We will also explore the deep meaning of the shofar's call on Rosh HaShanah, which rouses our neshamos from slumber to do teshuvah. The Rambam guides us through the special custom of klal Yisrael to increase in tzedakah, mitzvos, and heartfelt tefillos during the Aseres Yemei Teshuvah, and explains the beautiful ways in which Hashem, in His great mercy, reckons and forgives our misdeeds.
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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הַמִּשְׁקָל שֶׁל זְכֻיּוֹת וַעֲוֹנוֹת שֶׁל הָאָדָם וְהָעוֹלָםHalacha 1 · The Balance of Merits and Sins of the Individual and the World
כָּלEveryאֶחָדoneוְאֶחָדand oneמִבְּנֵיof the sons ofהָאָדָםmanיֵשׁhasלוֹto himזְכֻיּוֹתmeritsוַעֲוֹנוֹת.and sinsמִיWhoשֶׁזְּכֻיּוֹתָיוthat his meritsיְתֵרוֹתexceedעַלoverעֲוֹנוֹתָיוhis sinsצַדִּיק.is righteousוּמִיand whoשֶׁעֲוֹנוֹתָיוthat his sinsיְתֵרוֹתexceedעַלoverזְכֻיּוֹתָיוhis meritsרָשָׁע.is wickedמֶחֱצָהHalfלְמֶחֱצָהto halfבֵּינוֹנִי.is a BeinoniוְכֵןAnd soהַמְּדִינָהthe countryאִםifהָיוּwereזְכֻיּוֹתthe merits ofכָּלallיוֹשְׁבֶיהָits inhabitantsמְרֻבּוֹתgreaterעַלoverעֲוֹנוֹתֵיהֶןtheir sinsהֲרֵיbeholdזוֹthisצַדֶּקֶת.is righteousוְאִםand ifהָיוּwereעֲוֹנוֹתֵיהֶםtheir sinsמְרֻבִּיןgreaterהֲרֵיbeholdזוֹthisרְשָׁעָה.is wickedוְכֵןand soכָּלallהָעוֹלָםthe worldכֻּלּוֹ:entirely
This halacha explains how individuals, countries, and the entire world are judged as righteous, wicked, or intermediate based on the balance of their merits and sins.
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שִׁקּוּל הַזְּכֻיּוֹת וְהָעֲוֹנוֹת עַל יְדֵי הַקָּדוֹשׁ בָּרוּךְ הוּאHalacha 2 · The Weighing of Merits and Sins by the Almighty
אָדָםA personשֶׁעֲוֹנוֹתָיוwhose sinsמְרֻבִּיןare more numerousעַלthanזְכֻיּוֹתָיוhis meritsמִיָּדimmediatelyהוּאheמֵתdiesבְּרִשְׁעוֹin his wickednessשֶׁנֶּאֱמַרas it is saidעַלforרֹבthe multitude ofעֲוֹנֵךְ.your sinוְכֵןAnd likewiseמְדִינָהa countryשֶׁעֲוֹנוֹתֶיהָwhose sinsמְרֻבִּיןare more numerousמִיָּדimmediatelyהִיאitאוֹבֶדֶתperishesשֶׁנֶּאֱמַרas it is saidבראשיתBereishisיח18כ20"זַעֲקַתthe outcry ofסְדֹםSodomוַעֲמֹרָהand Amorahכִּיbecauseרָבָּה"it is greatוְגוֹ'.etc.וְכֵןAnd likewiseכָּלallהָעוֹלָםthe worldכֻּלּוֹentirelyאִםifהָיוּwereעֲוֹנוֹתֵיהֶםtheir sinsמְרֻבִּיןmore numerousמִזְּכֻיּוֹתֵיהֶןthan their meritsמִיָּדimmediatelyהֵןtheyנִשְׁחָתִיןare destroyedשֶׁנֶּאֱמַרas it is saidבראשיתBereishisו6ה5"וַיַּרְאAnd He sawה'Hashemכִּיthatרַבָּהgreat wasרָעַתthe wickedness ofהָאָדָם".manוְשִׁקּוּלAnd weighingזֶהthisאֵינוֹis notלְפִיaccording toמִנְיַןthe number ofהַזְּכֻיּוֹתthe meritsוְהָעֲוֹנוֹתand the sinsאֶלָּאbutלְפִיaccording toגָּדְלָם.their magnitudeיֵשׁThere isזְכוּתa meritשֶׁהִיאthat it isכְּנֶגֶדagainstכַּמָּהseveralעֲוֹנוֹתsinsשֶׁנֶּאֱמַרas it is saidמלכיםMelachimאIיד14יג13"יַעַןBecauseנִמְצָאthere was foundבוֹin himדָּבָרa matterטוֹב".goodוְיֵשׁAnd there isעָוֹןa sinשֶׁהוּאthat it isכְּנֶגֶדagainstכַּמָּהseveralזְכֻיּוֹתmeritsשֶׁנֶּאֱמַרas it is saidקהלתKohelesט9יח18"וְחוֹטֶאand a sinnerאֶחָדoneיְאַבֵּדdestroysטוֹבָהgoodהַרְבֵּה".muchוְאֵיןAnd they do notשׁוֹקְלִיןweighאֶלָּאexceptבְּדַעְתּוֹwith the knowledgeשֶׁלofאֵלthe God ofדֵּעוֹתknowledgeוְהוּאand Heהַיּוֹדֵעַis the One Who knowsהֵיאַךְhowעוֹרְכִיןthey arrangeהַזְּכֻיּוֹתthe meritsכְּנֶגֶדagainstהָעֲוֹנוֹת:the sins
This halacha explains that judgment is based on the qualitative weight of one's deeds, which only Hashem can truly measure, rather than a simple numerical count.
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הַמִּתְחָרֵט עַל הַמִּצְוֹת וּשְׁקִילַת הָעֲוֹנוֹת בְּרֹאשׁ הַשָּׁנָהHalacha 3 · Regretting Past Mitzvos and the Annual Weighing of Merits on Rosh HaShanah
כָּלEveryמִיoneשֶׁנִּחַםwho regretsעַלoverהַמִּצְוֹתthe mitzvosשֶׁעָשָׂהthat he didוְתָהָהand wonderedעַלoverהַזְּכֻיּוֹתthe meritsוְאָמַרand saidבְּלִבּוֹin his heartוּמַהand whatהוֹעַלְתִּיdid I benefitבַּעֲשִׂיָּתָןin doing themהַלְוַאיwould thatלֹאnotעָשִׂיתִיI had doneאוֹתָןthemהֲרֵיbeholdזֶהthis oneאִבֵּדlostאֶת—כֻּלָּןall of themוְאֵיןand notמַזְכִּירִיםthey mentionלוֹto himשׁוּםanyזְכוּתmeritבָּעוֹלָםin the worldשֶׁנֶּאֱמַרas it is saidיחזקאלYechezkelלג33יב12"וְצִדְקַתand the righteousness ofהַצַּדִּיקthe righteousלֹאnotתַצִּילֶנּוּwill save himבְּיוֹםon the day ofרִשְׁעוֹ",his wickednessאֵיןnotזֶהthisאֶלָּאexceptבְּתוֹהֶהwith one who wondersעַלoverהָרִאשׁוֹנוֹת.the first onesוּכְשֵׁםand just asשֶׁשּׁוֹקְלִיןthey weighזְכֻיּוֹתmerits ofאָדָםa personוַעֲוֹנוֹתָיוand his sinsבִּשְׁעַתat the time ofמִיתָתוֹhis deathכָּךְsoבְּכָלin everyשָׁנָהyearוְשָׁנָהand yearשׁוֹקְלִיןthey weighעֲוֹנוֹתsins ofכָּלeveryאֶחָדoneוְאֶחָדand oneמִבָּאֵיof those who enterהָעוֹלָםthe worldעִםwithזְכֻיּוֹתָיו,his meritsבְּיוֹםon the dayטוֹבgoodשֶׁלofרֹאשׁRoshהַשָּׁנָה.HaShanahמִיwhoשֶׁנִּמְצָאthat is foundצַדִּיקrighteousנֶחְתָּםis sealedלְחַיִּים.for lifeוּמִיand whoשֶׁנִּמְצָאthat is foundרָשָׁעwickedנֶחְתָּםis sealedלְמִיתָה.for deathוְהַבֵּינוֹנִיand the Beinoniתּוֹלִיןthey suspendאוֹתוֹhimעַדuntilיוֹםYomהַכִּפּוּרִיםHaKippurimאִםifעָשָׂהhe didתְּשׁוּבָהteshuvahנֶחְתָּםis sealedלְחַיִּיםfor lifeוְאִםand ifלָאוnotנֶחְתָּםis sealedלְמִיתָה:for death
This halacha teaches that regretting one's past good deeds nullifies their merit, and explains how every person's deeds are weighed annually on Rosh HaShanah.
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הָרֶמֶז בִּתְקִיעַת שׁוֹפָר וְהַהַכְרָעָה לְכַף זְכוּת בַּעֲשֶׂרֶת יְמֵי תְּשׁוּבָהHalacha 4 · The Allusion of the Shofar and Tipping the Scales of the World to Merit
אַףEvenעַל·פִּיthoughשֶׁתְּקִיעַתthat the sounding ofשׁוֹפָרa shofarבְּרֹאשׁon RoshהַשָּׁנָהHaShanahגְּזֵרַתis a decree ofהַכָּתוּבthe Scriptureרֶמֶזan allusionיֵשׁthere isבּוֹin itכְּלוֹמַרas if to sayעוּרוּwake upיְשֵׁנִיםyou sleepy onesמִשְּׁנַתְכֶםfrom your sleepוְנִרְדָּמִיםand you who slumberהָקִיצוּariseמִתַּרְדֵּמַתְכֶםfrom your slumberוְחַפְּשׂוּand searchבְּמַעֲשֵׂיכֶםinto your deedsוְחִזְרוּand returnבִּתְשׁוּבָהin repentanceוְזִכְרוּand rememberבּוֹרַאֲכֶם.your Creatorאֵלּוּtheseהַשּׁוֹכְחִיםwho forgetאֶת—הָאֱמֶתthe truthבְּהַבְלֵיwith the vanities ofהַזְּמַןthe timeוְשׁוֹגִיםand strayכָּלallשְׁנָתָםtheir yearבְּהֶבֶלin vanityוָרִיקand emptinessאֲשֶׁרwhichלֹאnotיוֹעִילwill benefitוְלֹאand notיַצִּיל,will saveהַבִּיטוּlookלְנַפְשׁוֹתֵיכֶםto your soulsוְהֵיטִיבוּand improveדַּרְכֵיכֶםyour waysוּמַעַלְלֵיכֶםand your deedsוְיַעֲזֹבand let abandonכָּלeveryאֶחָדoneמִכֶּםof youדַּרְכּוֹhis wayהָרָעָהthe evilוּמַחֲשַׁבְתּוֹand his thoughtאֲשֶׁרwhichלֹאis notטוֹבָה.goodלְפִיכָךְThereforeצָרִיךְneedsכָּלeveryאָדָםmanשֶׁיִּרְאֶהthat he should seeעַצְמוֹhimselfכָּלallהַשָּׁנָהthe yearכֻּלָּהּentirelyכְּאִלּוּas ifחֶצְיוֹhalf of himזַכַּאיis meritoriousוְחֶצְיוֹand half of himחַיָּב.is guiltyוְכֵןand likewiseכָּלallהָעוֹלָםthe worldחֶצְיוֹhalf of itזַכַּאיis meritoriousוְחֶצְיוֹand half of itחַיָּב.is guiltyחָטָאif he sinnedחֵטְאa sinאֶחָדoneהֲרֵיbeholdהִכְרִיעַhe tippedאֶת—עַצְמוֹhimselfוְאֶתand —כָּלallהָעוֹלָםthe worldכֻּלּוֹentirelyלְכַףto the scale ofחוֹבָהguiltוְגָרַםand causedלוֹfor himselfהַשְׁחָתָה.destructionעָשָׂהif he performedמִצְוָהa mitzvahאַחַתoneהֲרֵיbeholdהִכְרִיעַhe tippedאֶת—עַצְמוֹhimselfוְאֶתand —כָּלallהָעוֹלָםthe worldכֻּלּוֹentirelyלְכַףto the scale ofזְכוּתmeritוְגָרַםand causedלוֹfor himselfוְלָהֶםand for themתְּשׁוּעָהdeliveranceוְהַצָּלָהand salvationשֶׁנֶּאֱמַרas it is saidמשליProverbsי10כה25"וְצַדִּיק"And a righteous manיְסוֹדis the foundation ofעוֹלָם"the world"זֶהthisשֶׁצָּדַקwho acted righteouslyהִכְרִיעַtippedאֶת—כָּלallהָעוֹלָםthe worldלִזְכוּתto meritוְהִצִּילוֹ.and saved itוּמִפְּנֵיAnd because ofעִנְיָןmatterזֶהthisנָהֲגוּit is customary forכָּלallבֵּיתthe House ofיִשְׂרָאֵלIsraelלְהַרְבּוֹתto increaseבִּצְדָקָהin charityוּבְמַעֲשִׂיםand in deedsטוֹבִיםgoodוְלַעֲסֹקand to occupy themselvesבְּמִצְוֹתwith mitzvosמֵרֹאשׁfrom RoshהַשָּׁנָהHaShanahוְעַדand untilיוֹםYomהַכִּפּוּרִיםKippurיֶתֶרmoreמִכָּלthan allהַשָּׁנָה.the yearוְנָהֲגוּand it is customary forכֻּלָּםall of themלָקוּםto riseבַּלַּיְלָהin the nightבַּעֲשָׂרָהduring the tenיָמִיםdaysאֵלּוּtheseוּלְהִתְפַּלֵּלand to prayבְּבָתֵּיin houses ofכְּנֵסִיּוֹתassemblyבְּדִבְרֵיwith words ofתַּחֲנוּנִיםsupplicationsוּבְכִבּוּשִׁיןand with subduing wordsעַדuntilשֶׁיֵּאוֹרshinesהַיּוֹם:the day
The Rambam explains the spiritual wake-up call of the shofar and how every individual's actions can tip the balance of the entire world during the Ten Days of Repentance.
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חֶשְׁבּוֹן הָעֲוֹנוֹת וְהַזְּכֻיּוֹת וְחֵלֶק לָעוֹלָם הַבָּאHalacha 5 · The Calculation of Sins and Merits and the Portion in the World to Come
בְּשָׁעָהAt the timeשֶׁשּׁוֹקְלִיןthat they weighעֲוֹנוֹתthe sins ofאָדָםa personעִםwithזְכֻיּוֹתָיוhis meritsאֵיןthey do notמְחַשְּׁבִיןreckonעָלָיוagainst himעָוֹןa sinשֶׁחָטָאthat he sinnedבּוֹin itתְּחִלָּהfirstוְלֹאand notשֵׁנִיsecondאֶלָּאbutמִשְּׁלִישִׁיfrom the thirdוְאֵילָךְ.and onwardאִםifנִמְצְאוּwere foundעֲוֹנוֹתָיוhis sinsמִשְּׁלִישִׁיfrom the thirdוְאֵילָךְand onwardמְרֻבִּיןgreaterעַלthanזְכֻיּוֹתָיוhis meritsאוֹתָםthoseשְׁתֵּיtwoעֲוֹנוֹתsinsמִצְטָרְפִיםcombineוְדָנִיןand they judgeאוֹתוֹhimעַלforהַכּל.everythingוְאִםand ifנִמְצְאוּwere foundזְכֻיּוֹתָיוhis meritsכְּנֶגֶדequal toעֲוֹנוֹתָיוhis sinsאֲשֶׁרwhich areמֵעָוֹןfrom the sinשְׁלִישִׁיthe thirdוְאֵילָךְand onwardמַעֲבִירִיםthey forgiveכָּלallעֲוֹנוֹתָיוhis sinsרִאשׁוֹןfirstרִאשׁוֹן.by firstלְפִיbecauseשֶׁהַשְּׁלִישִׁיthe thirdנֶחְשָׁבis consideredרִאשׁוֹןfirstשֶׁכְּבָרsince alreadyנִמְחֲלוּwere forgivenהַשְּׁנַיִם.the twoוְכֵןand soהָרְבִיעִיthe fourthהֲרֵיbeholdהוּאit isרִאשׁוֹןfirstשֶׁכְּבָרsince alreadyנִמְחַלwas forgivenהַשְּׁלִישִׁיthe thirdוְכֵןand soעַדuntilסוֹפָן.their endבַּמֶּהIn whatדְּבָרִיםwordsאֲמוּרִיםare saidבְּיָחִידregarding an individualשֶׁנֶּאֱמַרas it is saidאיובIyovלג33כט29"הֶןBeholdכָּלallאֵלֶּהtheseיִפְעַלdoesאֵלGodפַּעֲמַיִםtwiceשָׁלוֹשׁthree timesעִםwithגָּבֶר".a manאֲבָלButהַצִּבּוּרthe communityתּוֹלִיןthey suspendלָהֶןfor themעָוֹןsinרִאשׁוֹןfirstשֵׁנִיsecondוּשְׁלִישִׁיand thirdשֶׁנֶּאֱמַרas it is saidעמוסAmosב2ו6"עַלForשְׁלֹשָׁהthreeפִּשְׁעֵיtransgressions ofיִשְׂרָאֵלYisraelוְעַלand forאַרְבָּעָהfourלֹאnotאֲשִׁיבֶנּוּ".will I turn it backוּכְשֶׁמְּחַשְּׁבִיןand when they reckonלָהֶןfor themעַלinדֶּרֶךְway ofזֶהthisמְחַשְּׁבִיןthey reckonלָהֶןfor themמֵרְבִיעִיfrom the fourthוְאֵילָךְ.and onwardהַבֵּינוֹנִיםThe Beinonimאִםifהָיָהhe wasבִּכְלַלin the category ofמֶחֱצָהhalfעֲוֹנוֹתsinsשֶׁלָּהֶןof theirsשֶׁלֹּאthat notהֵנִיחַhe laidתְּפִלִּיןtefillinמֵעוֹלָםeverדָּנִיןthey judgeאוֹתוֹhimכְּפִיaccording toחֶטְאוֹhis sinוְיֵשׁbut there isלוֹto himחֵלֶקa portionלָעוֹלָםin the worldהַבָּא.the comingוְכֵןand soכָּלallהָרְשָׁעִיםthe wickedשֶׁעֲוֹנוֹתֵיהֶןwhose sinsמְרֻבִּיםare greaterדָּנִיןthey judgeאוֹתָןthemכְּפִיaccording toחֲטָאֵיהֶםtheir sinsוְיֵשׁbut there isלָהֶןto themחֵלֶקa portionלָעוֹלָםin the worldהַבָּאthe comingשֶׁכָּלfor all ofיִשְׂרָאֵלYisraelיֵשׁhaveלָהֶםto themחֵלֶקa portionלָעוֹלָםin the worldהַבָּאthe comingאַףevenעַל·פִּיthoughשֶׁחָטְאוּthey sinnedשֶׁנֶּאֱמַרas it is saidישעיהYeshayahס60כא21"וְעַמֵּךְAnd your peopleכֻּלָּםall of themצַדִּיקִיםare righteousלְעוֹלָםforeverיִירְשׁוּthey shall inheritאָרֶץ".landאֶרֶץLandזוֹthisמָשָׁלis a parableכְּלוֹמַרmeaning to sayאֶרֶץthe land ofהַחַיִּיםthe livingוְהוּאand it isהָעוֹלָםthe worldהַבָּא.the comingוְכֵןand soחֲסִידֵיthe pious ofאֻמּוֹתthe nations ofהָעוֹלָםthe worldיֵשׁhaveלָהֶםto themחֵלֶקa portionלָעוֹלָםin the worldהַבָּא:the coming
This halacha explains how God calculates an individual's and a community's sins and merits, and affirms that all of Israel and the righteous of the nations have a portion in the World to Come.
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הַחוֹטְאִים שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּאHalacha 6 · Those Who Have No Portion in the World to Come
וְאֵלּוּAnd theseהֵןare theyשֶׁאֵיןwho do notלָהֶןhaveחֵלֶקa portionלָעוֹלָםin the worldהַבָּאto comeאֶלָּאbutנִכְרָתִיםare cut offוְאוֹבְדִיןand perishוְנִדּוֹנִיןand are judgedעַלforגֹּדֶלthe greatness ofרִשְׁעָםtheir wickednessוְחַטָּאתָםand their sinsלְעוֹלָםforeverוּלְעוֹלְמֵיand for eternity ofעוֹלָמִים.eternitiesהַמִּינִים.the Minimוְהָאֶפִּיקוֹרוֹסִין.and the Epicursimוְהַכּוֹפְרִיםand those who denyבַּתּוֹרָה.the Torahוְהַכּוֹפְרִיםand those who denyבִּתְחִיַּתthe resurrection ofהַמֵּתִיםthe deadוּבְבִיאַתand the coming ofהַגּוֹאֵל.the redeemerהַמּוֹרְדִים.the rebelsוּמַחֲטִיאֵיand those who cause to sinהָרַבִּים.the manyוְהַפּוֹרְשִׁיןand those who separateמִדַּרְכֵיfrom the ways ofצִבּוּר.the communityוְהָעוֹשֶׂהand one who performsעֲבֵרוֹתtransgressionsבְּיָדwith a handרָמָהhighבְּפַרְהֶסְיָאin publicכִּיהוֹיָקִים.like Yehoyakimוְהַמּוֹסְרִים.and the informersוּמַטִּילֵיand those who castאֵימָהfearעַלuponהַצִּבּוּרthe communityשֶׁלֹּאnotלְשֵׁםfor the sake ofשָׁמַיִם.Heavenוְשׁוֹפְכֵיand shedders ofדָּמִים.bloodוּבַעֲלֵיand masters ofלָשׁוֹןtongueהָרַע.the evilוְהַמּוֹשֵׁךְand one who extendsעָרְלָתוֹ:his foreskin
This halacha lists the categories of severe sinners whose souls are cut off and who forfeit their portion in the World to Come.
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חֲמִשָּׁה סוּגֵי מִינִים הַכּוֹפְרִים בַּהַשֵּׁםHalacha 7 · Five Categories of Minim Who Deny the Oneness and Incorporeality of Hashem
חֲמִשָּׁהFiveהֵןareהַנִּקְרָאִיםwho are calledמִינִים.Minimהָאוֹמֵרone who saysשֶׁאֵיןthat there is notשָׁםthereאֱלוֹהַּa Godוְאֵיןand there is notלָעוֹלָםfor the worldמַנְהִיג.a rulerוְהָאוֹמֵרand one who saysשֶׁיֵּשׁthat there isשָׁםthereמַנְהִיגa rulerאֲבָלbutהֵןthey areשְׁנַיִםtwoאוֹorיוֹתֵר.moreוְהָאוֹמֵרand one who saysשֶׁיֵּשׁthat there isשָׁםthereרִבּוֹןMasterאֶחָדoneאֲבָלbutשֶׁהוּאthat He isגּוּףa bodyוּבַעַלand possessor ofתְּמוּנָה.formוְכֵןand likewiseהָאוֹמֵרone who saysשֶׁאֵינוֹthat He is notלְבַדּוֹaloneהָרִאשׁוֹןthe Firstוְצוּרand Creatorלַכֹּל.of everythingוְכֵןand likewiseהָעוֹבֵדone who servesכּוֹכָבa starאוֹorמַזָּלconstellationוְזוּלָתוֹand other than itכְּדֵיin orderלִהְיוֹתto beמֵלִיץan intermediaryבֵּינוֹbetween himוּבֵיןand betweenרִבּוֹןthe Master ofהָעוֹלָמִים.the worldsכָּלeveryאֶחָדoneמֵחֲמִשָּׁהof these fiveאֵלּוּtheseהוּאhe isמִין:a Min
This halacha defines the five specific theological errors regarding the existence, unity, incorporeality, and exclusive worship of Hashem that classify a person as a Min.
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הַגְדָּרַת הָאֶפִּיקוֹרְסִין וְהַכּוֹפְרִים בַּתּוֹרָהHalacha 8 · Defining the Epicursim and Those Who Deny the Torah
שְׁלֹשָׁהThreeהֵןareהַנִּקְרָאִיםthose calledאֶפִּיקוֹרְסִין.Epicursimהָאוֹמֵרone who saysשֶׁאֵיןthat there is notשָׁםthereנְבוּאָהprophecyכְּלָלat allוְאֵיןand there is notשָׁםthereמַדָּעknowledgeשֶׁמַּגִּיעַthat reachesמֵהַבּוֹרֵאfrom the Creatorלְלֵבto the heart ofבְּנֵיchildren ofהָאָדָם.manוְהַמַּכְחִישׁand one who deniesנְבוּאָתוֹthe prophecy ofשֶׁלofמשֶׁהMosheרַבֵּנוּ.our teacherוְהָאוֹמֵרand one who saysשֶׁאֵיןthat is notהַבּוֹרֵאthe Creatorיוֹדֵעַknowingמַעֲשֵׂהthe deeds ofבְּנֵיchildren ofהָאָדָם.manכָּלeachאֶחָדoneמִשְּׁלֹשָׁהof these threeאֵלּוּtheseהֵןareאֶפִּיקוֹרוֹסִים.EpicursimשְׁלֹשָׁהThreeהֵןareהַכּוֹפְרִיםthose who denyבַּתּוֹרָה.the Torahהָאוֹמֵרone who saysשֶׁאֵיןthat is notהַתּוֹרָהthe Torahמֵעִםfromה'Hashemאֲפִלּוּevenפָּסוּקa verseאֶחָדoneאֲפִלּוּevenתֵּבָהa wordאַחַתoneאִםifאָמַרhe saidמשֶׁהMosheאֲמָרוֹsaid itמִפִּיfrom the mouth ofעַצְמוֹhimselfהֲרֵיbeholdזֶהthis oneכּוֹפֵרdeniesבַּתּוֹרָה.the Torahוְכֵןand likewiseהַכּוֹפֵרone who deniesבְּפֵרוּשָׁהּits explanationוְהוּאand it isתּוֹרָהthe Torahשֶׁבְּעַלthat is oralפֶּה·וְהַמַּכְחִישׁand one who disputesמַגִּידֶיהָits spokesmenכְּגוֹןsuch asצָדוֹקTzadokוּבַיְתּוֹס.and Beitusוְהָאוֹמֵרand one who saysשֶׁהַבּוֹרֵאthat the Creatorהֶחֱלִיףexchangedמִצְוָהcommandmentזוֹthisבְּמִצְוָהwith a commandmentאַחֶרֶתanotherוּכְבָרand alreadyבָּטְלָהis annulledתּוֹרָהTorahזוֹthisאַףevenעַל·פִּיthoughשֶׁהִיאthat itהָיְתָהwasמֵעִםfromה'Hashemכְּגוֹןsuch asהָהַגְרִים.the Arabsכָּלeachאֶחָדoneמִשְּׁלֹשָׁהof these threeאֵלּוּtheseכּוֹפֵרdeniesבַּתּוֹרָה:the Torah
This halacha defines the three categories of individuals classified as Epicursim and the three categories classified as deniers of the Torah.
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שְׁנֵי סוּגֵי הַמּוּמָרִים בְּיִשְׂרָאֵלHalacha 9 · The Two Categories of Apostates in Israel
שְׁנַיִםTwoהֵםareהַמּוּמָרִיםthe apostatesמִיִּשְׂרָאֵל.from Israelהַמּוּמָרthe apostateלַעֲבֵרָהto a transgressionאַחַתsingleוְהַמּוּמָרand the apostateלְכָלto all ofהַתּוֹרָהthe Torahכֻּלָּהּ.entirelyמוּמָרAn apostateלַעֲבֵרָהto a transgressionאַחַתsingleזֶהthis isשֶׁהֶחֱזִיקone who establishedעַצְמוֹhimselfלַעֲשׂוֹתto doאוֹתָהּthatעֲבֵרָהtransgressionבְּזָדוֹןwillfullyוְהֻרְגָּלand became accustomedוְנִתְפַּרְסֵםand became publicבָּהּin itאֲפִלּוּeven ifהָיְתָהit wasמִןfromהַקַּלּוֹתthe light onesכְּגוֹןfor exampleשֶׁהֻחְזַקone who was establishedתָּמִידconstantlyלִלְבֹּשׁto wearשַׁעַטְנֵזshatnezאוֹorלְהַקִּיףto roundפֵּאָהthe corner of the headוְנִמְצָאand it turns outכְּאִלּוּas ifבָּטְלָהwas nullifiedמִצְוָהmitzvahזוֹthisמִןfromהָעוֹלָםthe worldאֶצְלוֹby himהֲרֵיbeholdזֶהthis oneמוּמָרis an apostateלְאוֹתוֹfor thatדָּבָרmatterוְהוּאand this isשֶׁיַּעֲשֶׂהthat he does itלְהַכְעִיס.to angerמוּמָרAn apostateלְכָלto all ofהַתּוֹרָהthe Torahכֻּלָּהּentirelyכְּגוֹןfor exampleהַחוֹזְרִיםthose who returnלְדָתֵיto the religions ofהָעוֹבְדֵיthe worshippers ofכּוֹכָבִיםstarsבְּשָׁעָהat a timeשֶׁגּוֹזְרִיןthat they decreeגְּזֵרָהa decreeוְיִדְבַּקand he clingsבָּהֶםto themוְיֹאמַרand saysמַהwhatבֶּצַעgainלִיis there for meלְהִדַּבֵּקto clingבְּיִשְׂרָאֵלto Israelשֶׁהֵםwho areשְׁפָלִיםlowlyוְנִרְדָּפִיםand pursuedטוֹבbetterלִיfor meשֶׁאֶדַּבֵּקthat I clingבְּאֵלּוּto theseשֶׁיָּדָםwhose handתַּקִּיפָה.is strongהֲרֵיbeholdזֶהthis oneמוּמָרis an apostateלְכָלto all ofהַתּוֹרָהthe Torahכֻּלָּהּ:entirely
This halacha defines the halachic status of an apostate regarding a single mitzvah versus one who turns away from the entire Torah.
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הַמַּחֲטִיאִים אֶת הָרַבִּים בְּדָבָר גָּדוֹל אוֹ קַלHalacha 10 · Those Who Cause the Public to Sin Through Force or Enticement
מַחֲטִיאֵיThose who cause to sinהָרַבִּיםthe manyכֵּיצַד.how soאֶחָדwhetherשֶׁהֶחְטִיאone who caused to sinבְּדָבָרin a matterגָּדוֹלgreatכְּגוֹןsuch asיָרָבְעָםYaroveamוְצָדוֹקand Tzadokוּבַיְתּוֹס.and Beitusוְאֶחָדand whetherשֶׁהֶחְטִיאone who caused to sinבְּדָבָרin a matterקַלlightאֲפִלּוּevenלְבַטֵּלto nullifyמִצְוַתa mitzvah ofעֲשֵׂה.actionוְאֶחָדand whetherהָאוֹנֵסone who forcesאֲחֵרִיםothersעַדuntilשֶׁיֶּחְטְאוּthey sinכִּמְנַשֶּׁהlike Menashehשֶׁהָיָהwho wasהוֹרֵגkillingאֶת—יִשְׂרָאֵלYisraelעַדuntilשֶׁיַּעַבְדוּthey would worshipעֲבוֹדַתworship ofכּוֹכָבִים,starsאוֹorשֶׁהִטְעָהone who misledאֲחֵרִיםothersוְהִדִּיחָםand led them astrayכְּיֵשׁוּעַ:like Yeshu
This halacha defines the category of those who cause the public to sin, whether through severe or minor transgressions, and whether by force or persuasion.
הל׳ יא
הַפּוֹרֵשׁ מִן הַצִּבּוּר וְהָעוֹשֶׂה עֲבֵרוֹת בְּיָד רָמָהHalacha 11 · One Who Separates from the Community and One Who Sins Brazenly
הַפּוֹרֵשׁOne who separatesמִדַּרְכֵיfrom the ways ofצִבּוּרthe communityאַףevenעַל·פִּיthoughשֶׁלֹּאthat notעָבַרhe transgressedעֲבֵרוֹתsinsאֶלָּאbutנִבְדָּלhe is separatedמֵעֲדַתfrom the congregation ofיִשְׂרָאֵלYisraelוְאֵינוֹand is notעוֹשֶׂהdoingמִצְוֹתmitzvosבִּכְלָלָןin their collectiveוְלֹאand notנִכְנָסenteringבְּצָרָתָןinto their distressוְלֹאand notמִתְעַנֶּהfastingבְּתַעֲנִיתָןin their fastאֶלָּאbutהוֹלֵךְgoesבְּדַרְכּוֹin his own wayכְּאֶחָדlike oneמִגּוֹיֵיof the nations ofהָאָרֶץthe earthוּכְאִלּוּand as ifאֵינוֹhe is notמֵהֶןof themאֵיןthere is notלוֹto himחֵלֶקa portionלָעוֹלָםin the worldהַבָּא.to comeהָעוֹשֶׂהOne who doesעֲבֵרוֹתsinsבְּיָדwith a handרָמָהhighכִּיהוֹיָקִיםlike Yehoyakimבֵּיןwhetherשֶׁעָשָׂהthat he didקַלּוֹתlight onesבֵּיןwhetherשֶׁעָשָׂהthat he didחֲמוּרוֹתsevere onesאֵיןthere is notלוֹto himחֵלֶקa portionלָעוֹלָםin the worldהַבָּא.to comeוְזֶהוּand this isהַנִּקְרָאthe one calledמְגַלֶּהrevealingפָּנִיםfacesבַּתּוֹרָהin the Torahמִפְּנֵיbecauseשֶׁהֵעֵזthat he made brazenמִצְחוֹhis foreheadוְגִלָּהand revealedפָּנָיוhis faceוְלֹאand was notבּוֹשׁashamedמִדִּבְרֵיfrom the words ofתּוֹרָה:Torah
This halacha defines the severe status of those who isolate themselves from the Jewish community's collective destiny or sin with open defiance against the Torah.
הל׳ יב
הַמּוֹסֵר חֲבֵרוֹ אוֹ מָמוֹנוֹ לְעַכּוּ"םHalacha 12 · One Who Betrays a Fellow Jew or His Property to Non-Jews
שְׁנַיִםTwoהֵםareהַמּוֹסְרִין.the informersהַמּוֹסֵרone who deliversחֲבֵרוֹhis fellowבְּיַדinto the hand ofעַכּוּ"םa non-Jewלְהָרְגוֹto kill himאוֹorלְהַכּוֹתוֹ.to beat himוְהַמּוֹסֵרand one who deliversמָמוֹןthe money ofחֲבֵרוֹhis fellowבְּיַדinto the hand ofעַכּוּ"םa non-Jewאוֹorבְּיַדinto the hand ofאַנָּסan extortionerשֶׁהוּאwho isכְּעַכּוּ"ם.like a non-Jewוּשְׁנֵיהֶםand both of themאֵיןdo notלָהֶםhaveחֵלֶקa portionלָעוֹלָםin the worldהַבָּא:to come
This halacha defines the two categories of informers who lose their portion in the World to Come by endangering a fellow Jew's life or property.
הל׳ יג
הַמַּטִּיל אֵימָה עַל הַצִּבּוּר שֶׁלֹּא לְשֵׁם שָׁמַיִםHalacha 13 · One Who Casts Fear Upon the Community for Selfish Honor
מַטִּילֵיThose who castאֵימָהfearעַלuponהַצִּבּוּרthe communityשֶׁלֹּאnotלְשֵׁםfor the sake ofשָׁמַיִםHeavenזֶהthisהָרוֹדֶהis one who rulesצִבּוּרa communityבְּחָזְקָהwith forceוְהֵםand theyיְרֵאִיםare afraidוּמְפַחֲדִיםand terrifiedמִמֶּנּוּof himוְכַוָּנָתוֹand his intentionלִכְבוֹדis for the honor ofעַצְמוֹhimselfוְכָלand allחֲפָצָיוhis desiresשֶׁלֹּאare notלִכְבוֹדfor the honor ofשָׁמַיִםHeavenכְּגוֹןsuch asמַלְכֵיkings ofהָעַכּוּ"ם:the idolaters
This halacha defines the severe transgression of a leader who rules the community through fear and intimidation for his own personal glory rather than for the sake of Heaven.
הל׳ יד
קַבָּלַת תְּשׁוּבָה מִכָּל הָעֲבֵרוֹת וַאֲפִלּוּ בַּסֵּתֶרHalacha 14 · Acceptance of Repentance for All Sins Even When Done in Secret
כָּלEveryאֶחָדoneוְאֶחָדand oneמֵעֶשְׂרִיםfrom twentyוְאַרְבָּעָהand fourאֲנָשִׁיםpeopleאֵלּוּtheseשֶׁמָּנִינוּthat we countedאַףevenעַל·פִּיthoughשֶׁהֵןthat they areמִיִּשְׂרָאֵלfrom Israelאֵיןthere is notלָהֶםto themחֵלֶקa portionלָעוֹלָםin the worldהַבָּא.the comingוְיֵשׁAnd there areעֲבֵרוֹתsinsקַלּוֹתlightמֵאֵלּוּthan theseוְאַףand evenעַל·פִּי·כֵןsoאָמְרוּsaidחֲכָמִיםthe Sagesשֶׁהָרָגִילthat one who is accustomedבָּהֶןin themאֵיןthere is notלָהֶםto themחֵלֶקa portionלָעוֹלָםin the worldהַבָּאthe comingוּכְדֵיand in orderוּכְדַאיand worthyהֵןthey areלְהִתְרַחֵקto distance oneselfמֵהֶןfrom themוּלְהִזָּהֵרand to be carefulבָּהֶן.with themוְאֵלּוּand theseהֵן.they areהַמְכַנֶּהone who inventsשֵׁםa nicknameלַחֲבֵרוֹ.for his colleagueוְהַקּוֹרֵאand one who callsלַחֲבֵרוֹhis colleagueבְּכִנּוּיוֹ.by his nicknameוְהַמַּלְבִּיןand one who whitensפְּנֵיthe face ofחֲבֵרוֹhis colleagueבָּרַבִּים.in publicוְהַמִּתְכַּבֵּדand one who honors himselfבִּקְלוֹןwith the shame ofחֲבֵרוֹ.his colleagueוְהַמְבַזֶּהand one who disgracesתַּלְמִידֵיdisciples ofחֲכָמִים.Sagesוְהַמְבַזֶּהand one who disgracesרַבּוֹתָיו.his teachersוְהַמְבַזֶּהand one who disgracesאֶת—הַמּוֹעֲדוֹת.the festivalsוְהַמְחַלֵּלand one who profanesאֶת—הַקָּדָשִׁים.the sacred thingsבַּמֶּהIn whatדְּבָרִיםwordsאֲמוּרִיםare saidשֶׁכָּלthat everyאֶחָדoneמֵאֵלּוּfrom theseאֵיןthere is notלוֹto himחֵלֶקa portionלָעוֹלָםin the worldהַבָּאthe comingכְּשֶׁמֵּתwhen he diedבְּלֹאwithoutתְּשׁוּבָהrepentanceאֲבָלButאִםifשָׁבhe repentedמֵרִשְׁעוֹfrom his wickednessוּמֵתand diedוְהוּאand heבַּעַלis a master ofתְּשׁוּבָהrepentanceהֲרֵיbeholdזֶהthis oneמִבְּנֵיis of the people ofהָעוֹלָםthe worldהַבָּאthe comingשֶׁאֵיןfor there is notלְךָto youדָּבָרa thingשֶׁעוֹמֵדthat standsבִּפְנֵיbeforeהַתְּשׁוּבָה.repentanceאֲפִלּוּEvenכָּפַרif he deniedבָּעִקָּרthe fundamental principleכָּלallיָמָיוhis daysוּבָאַחֲרוֹנָהand in the endשָׁבhe repentedיֵשׁthere isלוֹto himחֵלֶקa portionלָעוֹלָםin the worldהַבָּאthe comingשֶׁנֶּאֱמַרas it is saidישעיהIsaiahנז57יט19"שָׁלוֹםPeaceשָׁלוֹםpeaceלָרָחוֹקto the farוְלַקָּרוֹבand to the nearאָמַרsaidה'Hashemוּרְפָאתִיו".and I will heal himכָּלAllהָרְשָׁעִיםthe wickedוְהַמּוּמָרִיםand the apostatesוְכַיּוֹצֵאand the likeבָּהֶןof themשֶׁחָזְרוּwho returnedבִּתְשׁוּבָהin repentanceבֵּיןwhetherבְּגָלוּיin publicבֵּיןwhetherבְּמַטְמוֹנִיּוֹתin secretמְקַבְּלִיןwe acceptאוֹתָןthemשֶׁנֶּאֱמַרas it is saidירמיהJeremiahג3יד14"שׁוּבוּReturnבָּנִיםchildrenשׁוֹבָבִים".waywardאַףevenעַל·פִּיthoughשֶׁעֲדַיִןthat stillשׁוֹבָבwaywardהוּאhe isשֶׁהֲרֵיfor beholdבַּסֵּתֶרin secretשָׁבhe repentedוְלֹאand notבְּגָלוּיin publicמְקַבְּלִיןwe acceptאוֹתוֹhimבִּתְשׁוּבָה:in repentance
This halacha lists additional sins that can cause one to lose their portion in the World to Come if they do not repent, while emphasizing that sincere repentance is always accepted for any sin.
Chapter Summaryסִכּוּם
The Rambam begins by defining the categories of Tzaddik, Rasha, and Beinoni based on the balance of merits and sins, explaining that this reckoning is made not just by number but by the quality and weight of each deed, which only the Knowing God can measure. He warns that regretting one's past good deeds wipes them out completely, and describes how the world is judged on Rosh HaShanah, with the Beinoni's verdict hanging in the balance until Yom Kippur. The shofar serves as a wake-up call to abandon vanity and return to Hashem, prompting us to view ourselves and the world as equally balanced so that our next deed can bring salvation. Finally, the Rambam details the merciful system of how individual and communal sins are counted, explaining that while those with serious sins are punished accordingly, every Yid ultimately retains a portion in the World to Come.
לְמַעֲשֶׂהWhat To Take Home
My dear talmid, look at how the Rambam describes the delicate balance of the world. We often think of our lives as a massive, unmovable history of who we have been, but the Torah teaches us a completely different reality. At this very moment, you are standing on a scale that is perfectly balanced, fifty-fifty. Not only you, but the entire world is hanging in the exact same balance.
This means there is no such thing as an insignificant act. The next small mitzvah you do, the next word of Torah you study, or the extra tzedakah you give does not just add a drop to the ocean. It has the power to tip the scales for your entire life and bring salvation to the whole world. Hashem is waiting for your single move to tip the balance to the side of merit.
Conversely, we must protect the good we have already built. The Rambam warns us that regretting our past mitzvos can wash them away. We must cherish every good deed we have ever done, holding onto them with joy and using that momentum to wake up from our slumber, just as the shofar calls us to do.
Today, perform one small, deliberate mitzvah, whether it is giving a coin to tzedakah, saying a brachah with extra focus, or learning one halachah, with the conscious intention that this single act is tipping the scale of your life and the entire world to the side of merit.