Chapter Previewהַקְדָּמָה
In this beautiful chapter, the Rambam teaches us the incredible power of Teshuvah and how a Yid must always strive to return to Hashem. We learn that Teshuvah is not something to put off for old age, nor is it limited to physical sins like theft or immorality; rather, a person must search his heart and do Teshuvah for bad middos like anger, hatred, and jealousy, which are even harder to break.
The Rambam warms our hearts by showing how beloved a Baal-Teshuvah is to Hashem, rising to a level so high that even the completely righteous cannot stand there. We see how Teshuvah brings us close to the Shechinah, turning a person from being far away and rejected into someone who is cherished, whose tefillos are answered immediately, and whose mitzvos are accepted with sweet favor.
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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הַחִיּוּב לַעֲשׂוֹת תְּשׁוּבָה וּלְהִתְוַדּוֹת כָּל יָמָיוHalacha 1 · The Obligation to Repent and Confess to Merit the World to Come
הוֹאִילSinceוּרְשׁוּתand permission ofכָּלeveryאָדָםmanנְתוּנָהis givenלוֹto himכְּמוֹjust asשֶׁבֵּאַרְנוּwe explainedיִשְׁתַּדֵּלshould striveאָדָםa manלַעֲשׂוֹתto doתְּשׁוּבָהteshuvahוּלְהִתְוַדּוֹתand to confessבְּפִיוwith his mouthמֵחֲטָאָיוfrom his sinsוְלִנְעֹרand to shake offכַּפָּיוhis handsמֵחֲטָאָיוfrom his sinsכְּדֵיin orderשֶׁיָּמוּתthat he will dieוְהוּאand he isבַּעַלa master ofתְּשׁוּבָהteshuvahוְיִזְכֶּהand meritלְחַיֵּיthe life ofהָעוֹלָםthe worldהַבָּא:to come
Since free will is granted to every person, one must constantly strive to repent and confess his sins before death.
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הַחִיּוּב לָשׁוּב בִּתְשׁוּבָה מִיָּד וּבְכָל עֵתHalacha 2 · The Obligation to Repent Immediately and at All Times
לְעוֹלָםAlwaysיִרְאֶהshould viewאָדָםa personעַצְמוֹhimselfכְּאִלּוּas ifהוּאheנוֹטֶהis leaningלָמוּתto dieוְשֶׁמָּאand perhapsיָמוּתhe will dieבִּשְׁעָתוֹin his momentוְנִמְצָאand he will be foundעוֹמֵדstandingבְּחֶטְאוֹ.in his sinלְפִיכָךְthereforeיָשׁוּבhe should repentמֵחֲטָאָיוfrom his sinsמִיָּדimmediatelyוְלֹאand notיֵאָמֵרshould sayכְּשֶׁאַזְקִיןwhen I grow oldאָשׁוּבI will repentשֶׁמָּאperhapsיָמוּתhe will dieטֶרֶםbeforeשֶׁיַּזְקִין.that he grows oldהוּאthis isשֶׁשְּׁלֹמֹהwhat Shlomoאָמַרsaidבְּחָכְמָתוֹin his wisdomקהלתKohelesטnineחeight"בְּכָלat allעֵתtimesיִהְיוּshould beבְגָדֶיךָyour garmentsלְבָנִים":white
The Rambam explains that because a person's death is unpredictable, one must repent immediately and keep his spiritual garments constantly clean.
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הַצֹּרֶךְ לָשׁוּב מִדֵּעוֹת רָעוֹת וּמִדּוֹת מְגֻנּוֹתHalacha 3 · The Obligation to Repent from Evil Character Traits and Bad Dispositions
אַלDo notתֹּאמַרsayשֶׁאֵיןthat there is noתְּשׁוּבָהrepentanceאֶלָּאexceptמֵעֲבֵרוֹתfrom transgressionsשֶׁיֵּשׁthat haveבָּהֶןin themמַעֲשֶׂהan actionכְּגוֹןsuch asזְנוּתpromiscuityוְגֵזֶלand robberyוּגְנֵבָה.and theftאֶלָּאratherכְּשֵׁםjust asשֶׁצָּרִיךְis requiredאָדָםa personלָשׁוּבto repentמֵאֵלּוּfrom theseכָּךְsoהוּאheצָרִיךְneedsלְחַפֵּשׂto searchבְּדֵעוֹתamong character traitsרָעוֹתevilשֶׁיֵּשׁthat areלוֹto himוְלָשׁוּבand to repentמִןfromהַכַּעַסangerוּמִןand fromהָאֵיבָהhatredוּמִןand fromהַקִּנְאָהenvyוּמִןand fromהַהִתּוּלfrivolityוּמֵרְדִיפַתand from pursuit ofהַמָּמוֹןmoneyוְהַכָּבוֹדand honorוּמֵרְדִיפַתand from pursuit ofהַמַּאֲכָלוֹתfoodsוְכַיּוֹצֵאand the likeבָּהֶןof themמִןfromהַכּלeverythingצָרִיךְhe needsלַחֲזֹרto returnבִּתְשׁוּבָה.in repentanceוְאֵלּוּand theseהָעֲוֹנוֹתsinsקָשִׁיםare harderמֵאוֹתָןthan thoseשֶׁיֵּשׁthat haveבָּהֶןin themמַעֲשֶׂהan actionשֶׁבִּזְמַןbecause whenשֶׁאָדָםa personנִשְׁקָעis sunkenבְּאֵלּוּin theseקָשֶׁהhardהוּאit isלִפְרשׁto separateמֵהֶם.from themוְכֵןand soהוּאitאוֹמֵרsaysישעיהYeshayahuנה55ז7"יַעֲזֹב"Let abandonרָשָׁע"the wicked"וְגוֹ':etc.
The Rambam explains that repentance is not only required for physical sins of action, but is even more critically needed for correcting bad character traits like anger, envy, and greed.
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מַעֲלַת בַּעַל הַתְּשׁוּבָה וַחֲבִיבוּתוֹ לִפְנֵי הַבּוֹרֵאHalacha 4 · The Great Level of a Penitent and His Belovedness Before the Creator
וְאַלAnd let notיְדַמֶּהimagineאָדָםa personבַּעַלwho is a master ofתְּשׁוּבָהrepentanceשֶׁהוּאthat heמְרֻחָקis distantמִמַּעֲלַתfrom the level ofהַצַּדִּיקִיםthe righteousמִפְּנֵיbecause ofהָעֲוֹנוֹתthe iniquitiesוְהַחֲטָאוֹתand the sinsשֶׁעָשָׂה.that he didאֵיןnotהַדָּבָרis theכֵּןmatter soאֶלָּאratherאָהוּבbelovedוְנֶחְמָדand desirableהוּאhe isלִפְנֵיbeforeהַבּוֹרֵאthe Creatorכְּאִלּוּas ifלֹאnotחָטָאhe sinnedמֵעוֹלָם.everוְלֹאand notעוֹדonlyאֶלָּאratherשֶׁשְּׂכָרוֹthat his reward isהַרְבֵּהmuchשֶׁהֲרֵיfor beholdטָעַםhe tastedטַעַםthe taste ofהַחֵטְאthe sinוּפֵרַשׁand separatedמִמֶּנּוּfrom itוְכָבַשׁand conqueredיִצְרוֹ.his inclinationאָמְרוּsaidחֲכָמִיםthe Sagesמָקוֹםthe placeשֶׁבַּעֲלֵיwhere masters ofתְּשׁוּבָהrepentanceעוֹמְדִיןstandאֵיןnot evenצַדִּיקִיםrighteousגְּמוּרִיןcompleteיְכוֹלִיןare ableלַעֲמֹדto standבּוֹ.in itכְּלוֹמַרmeaning to sayמַעֲלָתָןtheir level isגְּדוֹלָהgreaterמִמַּעֲלַתthan the level ofאֵלּוּtheseשֶׁלֹּאwho did notחָטְאוּsinמֵעוֹלָםeverמִפְּנֵיbecauseשֶׁהֵןthat theyכּוֹבְשִׁיםconquerיִצְרָםtheir inclinationיוֹתֵרmoreמֵהֶם:than them
This halacha teaches that a penitent should not feel inferior to the righteous, as his reward is immense for overcoming temptation.
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הַתְּשׁוּבָה כִּתְנַאי לַגְּאֻלָּהHalacha 5 · Repentance as the Prerequisite for the Redemption of Israel
כָּלAllהַנְּבִיאִיםthe prophetsכֻּלָּןall of themצִוּוּcommandedעַלconcerningהַתְּשׁוּבָהrepentanceוְאֵיןand notיִשְׂרָאֵלIsraelנִגְאָלִיןare redeemedאֶלָּאexceptבִּתְשׁוּבָה.through repentanceוּכְבָרand alreadyהִבְטִיחָהpromisedתּוֹרָהthe Torahשֶׁסּוֹףthat ultimatelyיִשְׂרָאֵלIsraelלַעֲשׂוֹתwill doתְּשׁוּבָהrepentanceבְּסוֹףat the end ofגָּלוּתָןtheir exileוּמִיָּדand immediatelyהֵןtheyנִגְאָלִיןare redeemedשֶׁנֶּאֱמַרas it is saidדבריםDevarimל30א1"וְהָיָהand it shall beכִיwhenיָבֹאוּthere shall comeעָלֶיךָupon youכָּלallהַדְּבָרִים"the thingsוְגוֹ'etc.דבריםDevarimל30ב2"וְשַׁבְתָּand you shall returnעַדuntoה'Hashemאֱלֹהֶיךָ"your GodדבריםDevarimל30ג3"וְשָׁבand will returnה'Hashemאֱלֹהֶיךָ"your Godוְגוֹ':etc.
The Rambam explains that all prophets commanded repentance, and that Israel's ultimate redemption is guaranteed to occur through their repentance at the end of exile.
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מַעֲלַת הַתְּשׁוּבָה לְקָרֵב אֶת הָאָדָם לַשְּׁכִינָהHalacha 6 · The Greatness of Repentance in Drawing a Person Close to the Shechinah
גְּדוֹלָהGreatתְּשׁוּבָהis repentanceשֶׁמְּקָרֶבֶתfor it draws closeאֶת—הָאָדָםthe personלַשְּׁכִינָהto the Shechinahשֶׁנֶּאֱמַרas it is saidהושעHosheaיד14ב2"שׁוּבָהReturnיִשְׂרָאֵלO Israelעַדuntoה'Hashemאֱלֹהֶיךָ".your Godוְנֶאֱמַרand it is saidעמוסAmosד4ו6"וְלֹאand notשַׁבְתֶּםhave you returnedעָדַיunto Meנְאֻםsaysה'".Hashemוְנֶאֱמַרand it is saidירמיהJeremiahד4א1"אִםIfתָּשׁוּבyou will returnיִשְׂרָאֵלO Israelנְאֻםsaysה'Hashemאֵלַיto Meתָּשׁוּב".you shall returnכְּלוֹמַרmeaningאִםifתַּחֲזֹרyou returnבִּתְשׁוּבָהin repentanceבִּיto Meתִּדְבַּק.you will clingהַתְּשׁוּבָהRepentanceמְקָרֶבֶתdraws closeאֶת—הָרְחוֹקִים.those who are farאֶמֶשׁYesterdayהָיָהwasזֶהthis oneשָׂנאוּיhatedלִפְנֵיbeforeהַמָּקוֹםthe Omnipresentמְשֻׁקָּץdisgustingוּמְרֻחָקand distancedוְתוֹעֵבָה.and an abominationוְהַיּוֹםand todayהוּאheאָהוּבis belovedוְנֶחְמָדand desirableקָרוֹבcloseוְיָדִיד.and a friendוְכֵןAnd soאַתָּהyouמוֹצֵאfindשֶׁבְּלָשׁוֹןthat with the languageשֶׁהַקָּדוֹשׁthat the Holy OneבָּרוּךְBlessedהוּאis Heמַרְחִיקdistancesהַחוֹטְאִיםthe sinnersבָּהּwith itמְקָרֵבHe draws closeאֶת—הַשָּׁבִיםthose who returnבֵּיןwhetherיָחִידan individualבֵּיןwhetherרַבִּים.manyשֶׁנֶּאֱמַרas it is saidהושעHosheaב2א1"וְהָיָהAnd it shall beבִּמְקוֹםin the placeאֲשֶׁרwhereיֵאָמֵרit was saidלָהֶםto themלֹאNotעַמִּיMy peopleאַתֶּםare youיֵאָמֵרit shall be saidלָהֶםto themבְּנֵיChildren ofאֵלGodחָי".the LivingוְנֶאֱמַרAnd it is saidבִּיכָנְיָהוּconcerning Yecheniahבְּרִשְׁעָתוֹin his wickednessכְּתֹבWriteכִּתְבוּwrite downירמיהJeremiahכב22ל30"אֶת—הָאִישׁthe manהַזֶּהthisעֲרִירִיchildlessגֶּבֶרa manלֹאnotיִצְלַחshall prosperבְּיָמָיו",in his daysירמיהJeremiahכב22כד24"אִםIfיִהְיֶהthere will beכָּנְיָהוּChonyahuבֶּןson ofיְהוֹיָקִיםYehoyakimמֶלֶךְking ofיְהוּדָהYehudahחוֹתָםa signet ringעַלuponיַדhand ofיְמִינִי"My rightוְגוֹ'.etc.וְכֵיוָןAnd onceשֶׁשָּׁבthat he repentedבְּגָלוּתוֹin his exileנֶאֱמַרit was saidבִּזְרֻבָּבֶלconcerning Zerubavelבְּנוֹhis sonחגיChaggaiב2כג23"בַּיּוֹםOn the dayהַהוּאthatנְאֻםsaysה'Hashemצְבָאוֹתof HostsאֶקָּחֲךָI will take youזְרֻבָּבֶלZerubavelבֶּןson ofשְׁאַלְתִּיאֵלShaltielעַבְדִּיMy servantנְאֻםsaysה'Hashemוְשַׂמְתִּיךָand I will place youכַּחוֹתָם":as a signet ring
This halacha illustrates how repentance completely transforms a person's spiritual status from being distanced and detested to being beloved and intimately close to Hashem.
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מַעֲלַת הַתְּשׁוּבָה וְהַהִתְקָרְבוּת לַשְּׁכִינָהHalacha 7 · The Exalted Level of Teshuvah and Clinging to the Shechinah
כַּמָּהHowמְעֻלָּהexaltedמַעֲלַתis the level ofהַתְּשׁוּבָה.TeshuvahאֶמֶשׁYesterdayהָיָהwasזֶהthis oneמֻבְדָּלseparatedמֵה'from Hashemאֱלֹהֵיthe God ofיִשְׂרָאֵלYisraelשֶׁנֶּאֱמַרas it is saidישעיהYeshayahuנט59ב2"עֲוֹנוֹתֵיכֶםyour sinsהָיוּwereמַבְדִּלִיםseparatingבֵּינֵכֶםbetween youלְבֵיןand betweenאֱלֹהֵיכֶם".your GodצוֹעֵקHe cries outוְאֵינוֹand is notנַעֲנֶהansweredשֶׁנֶּאֱמַרas it is saidישעיהYeshayahuא1טו15"כִּיwhenתַרְבּוּyou multiplyתְפִלָּה"prayerוְגוֹ'.etc.וְעוֹשֶׂהAnd he performsמִצְוֹתmitzvotוְטוֹרְפִיןand they tearאוֹתָןthemבְּפָנָיוbefore himשֶׁנֶּאֱמַרas it is saidישעיהYeshayahuא1יב12"מִיWhoבִקֵּשׁrequestedזֹאתthisמִיֶּדְכֶםfrom your handרְמֹסto trampleחֲצֵרָי",My courtsמלאכיMalachiא1י10"מִיWhoגַםalsoבָּכֶםamong youוְיִסְגֹּרwould shutדְּלָתַיִם"doorsוְגוֹ'.etc.וְהַיּוֹםAnd todayהוּאheמֻדְבָּקis clingingבַּשְּׁכִינָהto the Shechinahשֶׁנֶּאֱמַרas it is saidדבריםDevarimד4ד4"וְאַתֶּםAnd youהַדְּבֵקִיםwho clingבַּה'to Hashemאֱלֹהֵיכֶם".your GodצוֹעֵקHe cries outוְנַעֲנֶהand is answeredמִיָּדimmediatelyשֶׁנֶּאֱמַרas it is saidישעיהYeshayahuסה65כד24"וְהָיָהAnd it shall beטֶרֶםbeforeיִקְרָאוּthey callוַאֲנִיand Iאֶעֱנֶה".will answerוְעוֹשֶׂהAnd he performsמִצְוֹתmitzvotוּמְקַבְּלִיןand they acceptאוֹתָןthemבְּנַחַתwith pleasureוְשִׂמְחָהand joyשֶׁנֶּאֱמַרas it is saidקהלתKohelesט9ז7"כִּיforכְבָרalreadyרָצָהhas favoredהָאֱלֹהִיםGodאֶת—מַעֲשֶׂיךָ".your deedsוְלֹאAnd notעוֹדonlyאֶלָּאbutשֶׁמִּתְאַוִּיםthat they desireלָהֶםthemשֶׁנֶּאֱמַרas it is saidמלאכיMalachiג3ד4"וְעָרְבָהAnd it shall be pleasingלַה'to Hashemמִנְחַתthe offering ofיְהוּדָהYehudahוִירוּשָׁלםִand Yerushalayimכִּימֵיas in the days ofעוֹלָםoldוּכְשָׁנִיםand as in yearsקַדְמֹנִיּוֹת":ancient
This halacha contrasts the spiritual distance of a sinner before teshuvah with their closeness and acceptance by Hashem after teshuvah.
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הַנְהָגַת בַּעֲלֵי תְּשׁוּבָה וְאִסּוּר הוֹנָאַת דְּבָרִים לָהֶםHalacha 8 · The Conduct of Penitents and the Prohibition of Verbally Oppressing Them
בַּעֲלֵיMasters ofתְּשׁוּבָהrepentanceדַּרְכָּןtheir way isלִהְיוֹתto beשְׁפָלִיםlowlyוַעֲנָוִיםand humbleבְּיוֹתֵר.exceedinglyאִםIfחֵרְפוּshamedאוֹתָןthemהַכְּסִילִיםthe foolsבְּמַעֲשֵׂיהֶםfor their deedsהָרִאשׁוֹנִיםthe firstוְאָמְרוּand saidלָהֶןto themאֶמֶשׁYesterdayהָיִיתָyou wereעוֹשֶׂהdoingכָּךְsoוְכָךְand soוְאֶמֶשׁand yesterdayהָיִיתָyou wereאוֹמֵרsayingכָּךְsoוְכָךְ.and soאַלdo notיַרְגִּישׁוּthey feelלָהֶןto themאֶלָּאratherשׁוֹמְעִיןthey hearוּשְׂמֵחִיםand rejoiceוְיוֹדְעִיןand knowשֶׁזּוֹthat this isזְכוּתa meritלָהֶם.for themשֶׁכָּלfor allזְמַןtimeשֶׁהֵםthat theyבּוֹשִׁיםare ashamedמִמַּעֲשֵׂיהֶםof their deedsשֶׁעָבְרוּthat passedוְנִכְלָמִיםand humiliatedמֵהֶןby themזְכוּתָםtheir merit isמְרֻבָּהabundantוּמַעֲלָתָםand their levelמִתְגַּדֶּלֶת.is raisedוְחֵטְאAnd a sinגָּמוּרcompleteהוּאitלוֹמַרis to sayלְבַעַלto a master ofתְּשׁוּבָהrepentanceזְכֹרRememberמַעֲשֶׂיךָyour deedsהָרִאשׁוֹנִיםthe firstאוֹorלְהַזְכִּירָןto mention themלְפָנָיוbefore himכְּדֵיin orderלְבַיְּשׁוֹ.to embarrass himאוֹorלְהַזְכִּירto mentionדְּבָרִיםmattersוְעִנְיָנִיםand subjectsהַדּוֹמִיןthat are similarלָהֶםto themכְּדֵיin orderלְהַזְכִּירוֹto remind himמֶהwhatעָשָׂה.he didהַכּלEverythingאָסוּרis forbiddenוּמֻזְהָרand warnedעָלָיוagainst itבִּכְלַלin the category ofהוֹנָיַתwronging ofדְּבָרִיםwordsשֶׁהִזְהִירָהthat warnedתּוֹרָהthe Torahעָלֶיהָagainst itשֶׁנֶּאֱמַרas it is saidויקראVayikraכה25יז17"וְלֹאAnd notתוֹנוּyou shall wrongאִישׁa manאֶת—עֲמִיתוֹ":his colleague
This halacha teaches that penitents must remain humble when reminded of their past, while strictly forbidding others from bringing up their previous sins.
Chapter Summaryסִכּוּם
The chapter outlines the practical and spiritual path of the Baal-Teshuvah, beginning with the urgency of immediate repentance and the need to purify one's inner character traits. The Rambam emphasizes that Israel's ultimate redemption depends entirely on Teshuvah, which has the power to completely transform a person's relationship with Hashem from separation to total closeness and clinging to the Shechinah. Finally, the halachos teach us the proper conduct for a Baal-Teshuvah, who should embrace humility, and the strict Torah prohibition against reminding a Baal-Teshuvah of his past sins, which falls under the severe sin of verbal abuse.
לְמַעֲשֶׂהWhat To Take Home
My dear talmid, look at the incredible chiddush the Rambam is teaching us here. We often think of teshuvah as a heavy, bitter court case meant only for the 'big' sins of action, like stealing or breaking Shabbos. But the Rambam opens our eyes to a much deeper avodah: the real battlefield of teshuvah is inside our own hearts, in our middos. It is about turning back to Hashem from anger, jealousy, the constant chase after honor, and the hunger for physical desires. These quiet, internal struggles are actually harder to fix because they get woven into who we are.
But look at the sweetness the Rambam reveals to us! The moment you make the decision to turn back, you are not just 'forgiven' like a pardoned criminal who is tolerated from a distance. No, the Rambam says you become 'beloved, desirable, close, and a dear friend' to Hashem. Yesterday, a person's bad middos created a wall, making his tefillos feel blocked. Today, after teshuvah, he is clinging to the Shechinah, and Hashem promises, 'Before you even call out, I will answer.' Your mitzvos are not just accepted; Hashem literally desires them.
Do not let the yetzer hara tell you that you are too far gone or that your struggles with anger or jealousy make you unworthy. The Sages tell us that in the place where a baal teshuvah stands, even the completely righteous cannot stand. Every single time you conquer your nature, even in a small way, you create an closeness with Hashem that is unimaginably precious.
Today, choose one internal middah, like holding back from a sharp word of anger, or stopping yourself from chasing a bit of honor, and make a quiet, immediate teshuvah in your heart, knowing that this very moment makes you deeply beloved and close to Hashem.