1. Each and every person has merits1 and sins.2 A person whose merits exceed3 his sins is termed righteous.4 A person whose sins exceed his merits is termed wicked.5 If his sins and merits are equal, he is termed a Beinoni.6 The same applies to an entire country. If the merits of all its inhabitants exceed their sins, it is termed righteous.7 If their sins are greater, it is termed wicked. The same applies to the entire world.אכָּל אֶחָד וְאֶחָד מִבְּנֵי הָאָדָם יֵשׁ לוֹ זְכֻיּוֹת וַעֲוֹנוֹת: מִי שֶׁזְּכֻיּוֹתָיו יְתֵרוֹת עַל עֲוֹנוֹתָיו - צַדִּיק; וּמִי שֶׁעֲוֹנוֹתָיו יְתֵרוֹת עַל זְכֻיּוֹתָיו - רָשָׁע; מֶחֱצָה לְמֶחֱצָה - בֵּינוֹנִי. וְכֵן הַמְּדִינָה: אִם הָיוּ זְכֻיּוֹת כָּל יוֹשְׁבֶיהָ מְרֻבּוֹת עַל עֲוֹנוֹתֵיהֶם - הֲרֵי זוֹ צַדֶּקֶת; וְאִם הָיוּ עֲוֹנוֹתֵיהֶם מְרֻבִּין - הֲרֵי זוֹ רְשָׁעָה. וְכֵן כָּל הָעוֹלָם כֻּלּוֹ.
2. If a person’s sins exceed his merits, he will immediately die because of his wickedness8 as Jeremiah 30:14 states: “ I have smitten you... for the multitude of your transgressions.”9 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....10 With 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....’11באָדָם שֶׁעֲוֹנוֹתָיו מְרֻבִּין עַל זְכֻיּוֹתָיו - מִיָּד הוּא מֵת בְּרִשְׁעוֹ, שֶׁנֶּאֱמַר: "עַל רֹב עֲוֹנֵךְ". וְכֵן מְדִינָה שֶׁעֲוֹנוֹתֶיהָ מְרֻבִּין - מִיָּד הִיא אוֹבֶדֶת, שֶׁנֶּאֱמַר: "זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה וְגוֹ'". וְכֵן כָּל הָעוֹלָם כֻּלּוֹ: אִם הָיוּ עֲוֹנוֹתֵיהֶם מְרֻבִּין מִזְּכֻיּוֹתֵיהֶן - מִיָּד הֵן נִשְׁחָתִין, שֶׁנֶּאֱמַר: "וַיַּרְא יְיָ כִּי רַבָּה רָעַת הָאָדָם".
This reckoning is not calculated only on the basis of the number of merits and sins, but also takes into account their magnitude.12 There are some merits which outweigh many sins13 as implied by I Kings 14:13: “Because in him, there was found a good quality.”14 In contrast, a sin may outweigh many merits15 as Ecclesiastes 9:18 states: “One sin may obscure much good.”16וְשִׁקּוּל זֶה אֵינוֹ לְפִי מִנְיַן הַזְּכֻיּוֹת וְהָעֲוֹנוֹת אֶלָּא לְפִי גָּדְלָם: יֵשׁ זְכוּת שֶׁהִיא כְּנֶגֶד כַּמָּה עֲוֹנוֹת, שֶׁנֶּאֱמַר: "יַעַן נִמְצָא בוֹ דָּבָר טוֹב"; וְיֵשׁ עָוֹן שֶׁהוּא כְּנֶגֶד כַּמָּה זְכֻיּוֹת, שֶׁנֶּאֱמַר: "וְחוֹטֵא אֶחָד יְאַבֵּד טוֹבָה הַרְבֵּה".
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.17וְאֵין שׁוֹקְלִין אֶלָּא בְדַעְתּוֹ שֶׁל אֵ-ל דֵּעוֹת וְהוּא הַיּוֹדֵעַ הֵיאַךְ עוֹרְכִין הַזְּכֻיּוֹת כְּנֶגֶד הָעֲוֹנוֹת.
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 states18“The righteousness of the upright will not save him on the day of his transgression.”19 This only applies to one who regrets his previous deeds.גכָּל מִי שֶׁנִּחַם עַל הַמִּצְווֹת שֶׁעָשָׂה וְתָהָה עַל הַזְּכֻיּוֹת, וְאָמַר בְּלִבּוֹ: וּמַה הוֹעַלְתִּי בַּעֲשִׂיָּתָן? הַלְוַאי לֹא עָשִׂיתִי אוֹתָן - הֲרֵי זֶה אִבֵּד אֶת כֻּלָּן, וְאֵין מַזְכִּירִים לוֹ שׁוּם זְכוּת בָּעוֹלָם, שֶׁנֶּאֱמַר: "צִדְקַת הַצַּדִּיק לֹא תַצִּילֶנּוּ בְּיוֹם (רִשְׁעוֹ) [פִּשְׁעוֹ]" - אֵין זֶה אֶלָּא בְּתוֹהֶה עַל הָרִאשׁוֹנוֹת.

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

Just as a person’s merits and sins are weighed at the time of his death,20 so, too, the sins of every inhabitant of the world21 together with his merits are weighed on the festival of Rosh HaShanah.22 If one is found righteous, his verdict is sealed for life.23 If one is found wicked, his verdict is sealed for death.24 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.25וּכְשֵׁם שֶׁשּׁוֹקְלִין זְכֻיּוֹת אָדָם וַעֲוֹנוֹתָיו בִּשְׁעַת מִיתָתוֹ, כָּךְ בְּכָל שָׁנָה וְשָׁנָה שׁוֹקְלִין עֲוֹנוֹת כָּל אֶחָד וְאֶחָד מִבָּאֵי הָעוֹלָם עִם זְכֻיּוֹתָיו בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה: מִי שֶׁנִּמְצָא צַדִּיק - נֶחְתָּם לְחַיִּים; וּמִי שֶׁנִּמְצָא רָשָׁע - נֶחְתָּם לְמִיתָה; וְהַבֵּינוֹנִי - תּוֹלִין אוֹתוֹ עַד יוֹם הַכִּפּוּרִים: אִם עָשָׂה תְשׁוּבָה - נֶחְתָּם לְחַיִּים; וְאִם לַאו - נֶחְתָּם לְמִיתָה.
4. Even though the sounding of the shofar on Rosh HaShanah is a decree, it contains an allusion.26 It is as if the shofar’s call is saying: Wake up you sleepy ones from your sleep27 and you who slumber, arise.28 Inspect your deeds,29 repent, remember your Creator.30 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.דאַף עַל פִּי שֶׁתְּקִיעַת שׁוֹפָר בְּרֹאשׁ הַשָּׁנָה גְּזֵרַת הַכָּתוּב, רֶמֶז יֵשׁ בּוֹ, כְּלוֹמַר: עוּרוּ יְשֵׁנִים מִשְּׁנַתְכֶם וְנִרְדָּמִים הָקִיצוּ מִתַּרְדֵּמַתְכֶם וְחַפְּשׂוּ בְּמַעֲשֵׂיכֶם וְחִזְרוּ בִתְשׁוּבָה וְזִכְרוּ בוֹרַאֲכֶם! אֵלּוּ הַשּׁוֹכְחִים אֶת הָאֱמֶת בְּהַבְלֵי הַזְּמַן וְשׁוֹגִים כָּל שְׁנָתָם בְּהֶבֶל וָרִיק אֲשֶׁר לֹא יוֹעִיל וְלֹא יַצִּיל, הַבִּיטוּ לְנַפְשׁוֹתֵיכֶם וְהֵטִיבוּ דַּרְכֵיכֶם וּמַעַלְלֵיכֶם! וְיַעֲזֹב כָּל אֶחָד מִכֶּם דַּרְכּוֹ הָרָעָה וּמַחֲשַׁבְתּוֹ אֲשֶׁר לֹא טוֹבָה.
Accordingly,31 throughout the entire year,32 a person should always look at himself as equally balanced between merit and sin33 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.34 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.35 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.36לְפִיכָךְ צָרִיךְ כָּל אָדָם שֶׁיִּרְאֶה עַצְמוֹ כָּל הַשָּׁנָה כֻּלָּהּ כְּאִלּוּ חֶצְיוֹ זַכַּאי וְחֶצְיוֹ חַיָּב, וְכֵן כָּל הָעוֹלָם חֶצְיוֹ זַכַּאי וְחֶצְיוֹ חַיָּב: חָטָא חֵטְא אֶחָד - הֲרֵי הִכְרִיעַ אֶת עַצְמוֹ וְאֶת כָּל הָעוֹלָם כֻּלּוֹ לְכַף חוֹבָה, וְגָרַם לוֹ הַשְׁחָתָה; עָשָׂה מִצְוָה אַחַת - הֲרֵי הִכְרִיעַ אֶת עַצְמוֹ וְאֶת כָּל הָעוֹלָם כֻּלּוֹ לְכַף זְכוּת, וְגָרַם לוֹ וְלָהֶם תְּשׁוּעָה וְהַצָּלָה, שֶׁנֶּאֱמַר: "וְצַדִּיק יְסוֹד עוֹלָם" - זֶה שֶׁצָּדַק, הִכְרִיעַ אֶת כָּל הָעוֹלָם לִזְכוּת וְהִצִּילוֹ.
For these reasons,37 it is customary for all of Israel to give profusely to charity,38 perform many good deeds,39 and be occupied with mitzvot from Rosh HaShanah until Yom Kippur to a greater extent than during the remainder of the year.40 During these ten days,41 the custom is for everyone to rise while it is still night42 and pray in the synagogues43 with heart-rending words of supplication until daybreak.44וּמִפְּנֵי עִנְיָן זֶה נָהֲגוּ כָּל בֵּית יִשְׂרָאֵל לְהַרְבּוֹת בִּצְדָקָה וּבְמַעֲשִׂים טוֹבִים וְלַעֲסֹק בְּמִצְּוֹת מֵרֹאשׁ הַשָּׁנָה וְעַד יוֹם הַכִּפּוּרִים, יָתֵר מִכָּל יְמוֹת הַשָּׁנָה. וְנָהֲגוּ כֻלָּם לָקוּם בַּלַּיְלָה בַּעֲשֶׂרֶת יָמִים אֵלּוּ וּלְהִתְפַּלֵּל בְּבָתֵּי כְנֵסִיּוֹת בְּדִבְרֵי תַחֲנוּנִים וּבְכִבּוּשִׁין עַד שֶׁיֵּאוֹר הַיּוֹם.
5. When a person’s sins are being weighed against his merits,45 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.46 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.47הבְּשָׁעָה שֶׁשּׁוֹקְלִין עֲוֹנוֹת אָדָם עִם זְכֻיּוֹתָיו אֵין מְחַשְּׁבִין עָלָיו עָוֹן שֶׁחָטָא בוֹ תְּחִלָּה וְלֹא שֵׁנִי, אֶלָּא מִשְּׁלִישִׁי וְאֵילַךְ. אִם נִמְצְאוּ עֲוֹנוֹתָיו מִשְּׁלִישִׁי וְאֵילַךְ מְרֻבִּין עַל זְכֻיּוֹתָיו, אוֹתָם שְׁנֵי עֲוֹנוֹת מִצְטָרְפִין, וְדָנִין אוֹתוֹ עַל הַכֹּל.
If his merits are equal to48 or greater than his sins committed which were committed more than three times,49 God forgives his sins one after the other.50וְאִם נִמְצְאוּ זְכֻיּוֹתָיו כְּנֶגֶד עֲוֹנוֹתָיו אֲשֶׁר מֵעָוֹן שְׁלִישִׁי וְאֵילַךְ - מַעֲבִירִים כָּל עֲוֹנוֹתָיו רִאשׁוֹן רִאשׁוֹן.
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.לְפִי שֶׁהַשְּׁלִישִׁי נֶחְשָׁב רִאשׁוֹן, שֶׁכְּבָר נִמְחֲלוּ הַשְּׁנַיִם; וְכֵן הָרְבִיעִי הֲרֵי הוּא רִאשׁוֹן, שֶׁכְּבָר נִמְחַל הַשְּׁלִישִׁי, וְכֵן עַד סוֹפָן.
When does the above apply? With 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, with 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.”51 When a reckoning of the merits and sins of a community is made according to the above pattern, the reckoning begins with the fourth sin.בַּמֶּה דְּבָרִים אֲמוּרִים? - בְּיָחִיד, שֶׁנֶּאֱמַר: "הֶן כָּל אֵלֶּה יִפְעַל אֵ-ל פַּעֲמַיִם שָׁלוֹשׁ עִם גָּבֶר"; אֲבָל הַצִּבּוּר - תּוֹלִין לָהֶן עָוֹן רִאשׁוֹן שֵׁנִי וּשְׁלִישִׁי, שֶׁנֶּאֱמַר: "עַל שְׁלשָׁה פִּשְׁעֵי יִשְׂרָאֵל וְעַל אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ". וּכְשֶׁמְּחַשְּׁבִין לָהֶם עַל דֶּרֶךְ זֶה - מְחַשְּׁבִין לָהֶן מֵרְבִיעִי וְאֵילַךְ.
As mentioned above,52 a Beinoni is one whose scale is equally balanced between merit and sin.53 However, if among his sins is the neglect of the mitzvah of tefillin to the extent that he never wore them even once,54 he is judged according to his sins.55 He will, nevertheless, be granted a portion in the world to come.הַבֵּינוֹנִים, אִם הָיָה בִּכְלָל מֶחֱצָה עֲוֹנוֹת שֶׁלָּהֶן שֶׁלֹּא הִנִּיחַ תְּפִלִּין מֵעוֹלָם - דָּנִין אוֹתוֹ כְּפִי חֶטְאוֹ. וְיֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא.
Similarly, all the wicked whose sins are greater than their merits are judged according to their sins,56 but57 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.”58 “The land” is an analogy alluding to “the land of life,” i.e., the world to come.59וְכֵן כָּל הָרְשָׁעִים שֶׁעֲוֹנוֹתֵיהֶן מְרֻבִּים - דָּנִין אוֹתָן כְּפִי חֲטָאֵיהֶם. וְיֵשׁ לָהֶן חֵלֶק לָעוֹלָם הַבָּא, שֶׁכָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, אַף עַל פִּי שֶׁחָטְאוּ, שֶׁנֶּאֱמַר: "וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ" - 'אֶרֶץ' זוֹ, מָשָׁל, כְּלוֹמַר: אֶרֶץ הַחַיִּים, וְהוּא הָעוֹלָם הַבָּא.
Similarly, the “pious of the nations of the world”60 have a portion in the world to come.61וְכֵן חֲסִידֵי אֻמּוֹת הָעוֹלָם - יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא.
6. The following individuals do not have a portion in the world to come.62 Rather, their souls are cut off63 and they are judged64 for their great wickedness and sins,65 forever:66 the Minim,67 the Epicursim, those who deny the Torah,68 those who deny the resurrection of the dead69 and the coming of the Messianic redeemer,70 those who rebel against God,71 those who cause the many to sin,72 those who separate themselves from the community, those who proudly commit sins in public73 as Yehoyakim did,74 those who betray Jews to gentile authorities,75 those who cast fear upon the people for reasons other than the service of God,76 murderers,77 slanderers,78 one who extends his foreskin so as not to appear circumcised.79ווְאֵלּוּ הֵן שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, אֶלָּא נִכְרָתִים וְאוֹבְדִין וְנִדּוֹנִין עַל גֹּדֶל רִשְׁעָם וְחַטָּאתָם לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים: הַמִּינִים וְהָאֶפִּיקוּרוֹסִין, וְהַכּוֹפְרִים בַּתּוֹרָה, וְהַכּוֹפְרִים בִּתְחִיַּת הַמֵּתִים, וּבְבִיאַת הַגּוֹאֵל, וְהַמוֹרְדִים, וּמַחֲטִיאֵי הָרַבִּים, וְהַפּוֹרְשִׁין מִדַּרְכֵי צִבּוּר, וְהָעוֹשֶׂה עֲבֵרוֹת בְּיָד רָמָה בְּפַרְהֶסְיָא כִּיהוֹיָקִים, וְהַמּוֹסְרִים וּמַטִּילֵי אֵימָה עַל הַצִּבּוּר שֶׁלֹּא לְשֵׁם שָׁמַיִם, וְשׁוֹפְכֵי דָּמִים וּבַעֲלֵי לָשׁוֹן הָרַע, וְהַמּוֹשֵׁךְ עָרְלָתוֹ.
7. Five individuals80 are described as Minim:81 a) one who says there is no God,82 nor ruler of the world;83 b) one who accepts the concept of a ruler, but maintains that there are two or more;84 c) one who accepts that there is one Master of the world, but maintains that He has a body or form;85 d) one who maintains that He was not the sole First Being and Creator of all existence;86 e) one who serves a star, constellation,87 or other entity88 so that it will serve as an intermediary between him and the eternal Lord.89 Each of these five individuals is a Min.90זחֲמִשָּׁה הֵן הַנִּקְרָאִים 'מִינִים': הָאוֹמֵר שֶׁאֵין שָׁם אֱלוֹהַּ וְאֵין לָעוֹלָם מַנְהִיג; וְהָאוֹמֵר שֶׁיֵּשׁ שָׁם מַנְהִיג אֲבָל הֵם שְׁנַיִם אוֹ יוֹתֵר; וְהָאוֹמֵר שֶׁיֵּשׁ שָׁם רִבּוֹן אֶחָד אֲבָל שֶׁהוּא גּוּף וּבַעַל תְּמוּנָה; וְכֵן הָאוֹמֵר שֶׁאֵינוֹ לְבַדּוֹ הָרִאשׁוֹן וְצוּר לַכֹּל; וְכֵן הָעוֹבֵד כּוֹכָב אוֹ מַזָּל, וְזוּלָתוֹ, כְּדֵי לִהְיוֹת מֵלִיץ בֵּינוֹ וּבֵין רִבּוֹן הָעוֹלָמִים. כָּל אֶחָד מֵחֲמֵשֶׁת אֵלּוּ הוּא מִין.
8. Three individuals are described as Epicursim:91חשְׁלשָׁה הֵן הַנִּקְרָאִים 'אֶפִּיקוּרוֹסִין':
a) one who denies the existence of prophecy and maintains that there is no knowledge communicated from God to the hearts of men;92 b) one who disputes the prophecy of Moses, our teacher;93 c) one who maintains that the Creator is not aware of the deeds of men.94 Each of these three individuals is an Epicurus.95הָאוֹמֵר שֶׁאֵין שָׁם נְבוּאָה כְּלָל, וְאֵין שָׁם מַדָּע שֶׁמַּגִּיעַ מֵהַבּוֹרֵא לְלֵב בְּנֵי הָאָדָם; וְהַמַּכְחִישׁ נְבוּאָתוֹ שֶׁל משֶׁה רַבֵּנוּ; וְהָאוֹמֵר שֶׁאֵין הַבּוֹרֵא יוֹדֵעַ מַעֲשֵׂה בְנֵי הָאָדָם. כָּל אֶחָד מִשְּׁלשָׁה אֵלּוּ הֵן אֶפִּיקוּרוֹסִים.
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.96 If he says: “Moses made these statements independently,” he is denying the Torah.97 b) one who denies the Torah’s interpretation, the oral law,98 or disputes the authority of its spokesmen99 as did Tzadok and Beitus.100 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,101 like the Arabs and the Christians.102 Each of these three individuals is considered as one who denies the Torah.103שְׁלשָׁה הֵן 'הַכּוֹפְרִים בַּתּוֹרָה': הָאוֹמֵר שֶׁאֵין הַתּוֹרָה מֵעִם ה'; אֲפִלּוּ פָּסוּק אֶחָד, אֲפִלּוּ תֵּבָה אַחַת, אִם אָמַר 'משֶׁה אֲמָרוֹ מִפִּי עַצְמוֹ' - הֲרֵי זֶה כּוֹפֵר בַּתּוֹרָה. וְכֵן הַכּוֹפֵר בְּפֵרוּשָׁהּ וְהוּא תּוֹרָה שֶׁבְּעַל פֶּה, וְהַמַּכְחִישׁ מַגִּידֶיהָ, כְּגוֹן צָדוֹק וּבַיְתוֹס; וְהָאוֹמֵר 'שֶׁהַבּוֹרֵא הֶחֱלִיף מִצְוָה זוֹ בְּמִצְוָה אַחֶרֶת, וּכְבָר בָּטֵלָה תוֹרָה זוֹ', אַף עַל פִּי שֶׁהִיא הָיְתָה מֵעִם ה'. כָּל אֶחָד מִשְּׁלשָׁה אֵלּוּ - כּוֹפֵר בַּתּוֹרָה.
9. Among Israel,104 there are two categories of apos-tates:105 an apostate with regard to a single mitzvah and an apostate with regard to the entire Torah.106ט שְׁנַיִם הֵם הַמּוּמָרִים מִיִּשְׂרָאֵל: הַמּוּמָר לַעֲבֵרָה אַחַת, וְהַמּוּמָר לְכָל הַתּוֹרָה כֻּלָּהּ.
An apostate with 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.107 This applies even though the sin is one of the minor ones.108 For example, someone who has made a practice of constantly wearing sha’atnez or cutting off his sideburns109 so that it appears that, with regard to him, it is as if this mitzvah has been nullified entirely. Such a person is considered an apostate with regard to that matter. This applies only if he commits the sin with the intent of angering God.110מוּמָר לַעֲבֵרָה אַחַת - זֶה שֶׁהֶחֱזִיק עַצְמוֹ לַעֲשׂוֹת אוֹתָהּ עֲבֵרָה בְּזָדוֹן, וְהֻרְגַּל וְנִתְפַּרְסֵם בָּהּ, אֲפִלּוּ הָיְתָה מִן הַקַּלּוֹת, כְּגוֹן שֶׁהֻחְזַק תָּמִיד לִלְבֹּשׁ שַׁעַטְנֵז אוֹ לְהַקִּיף פֵּאָה, וְנִמְצָא כְּאִלּוּ בָּטְלָה מִצְוָה זוֹ מִן הָעוֹלָם אֶצְלוֹ - הֲרֵי זֶה מוּמָר לְאוֹתוֹ דָבָר, וְהוּא שֶׁיַּעֲשֶׂה לְהַכְעִיס.
An example of an apostate with regard to the entire Torah is one who turns111 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 with regard to the entire Torah.112מוּמָר לְכָל הַתּוֹרָה כֻּלָּהּ - כְּגוֹן הַחוֹזְרִים לְדָתֵי הָעוֹבְדֵי כוֹכָבִים בְּשָׁעָה שֶׁגּוֹזְרִין גְּזֵרָה, וְיִדְבַּק בָּהֶם, וְיֹאמַר 'מַה בֶּצַע לִי לְהִדַּבֵּק בְּיִשְׂרָאֵל שֶׁהֵם שְׁפָלִים וְנִרְדָּפִים, טוֹב לִי שֶׁאֶדַּבֵּק בְּאֵלּוּ שֶׁיָּדָם תַּקִּיפָה' - הֲרֵי זֶה מוּמָר לְכָל הַתּוֹרָה כֻּלָּהּ.
10. The category of “those who cause the many to sin” includes those who cause them to commit a severe sin like Jeroboam,113 Tzadok, or Beitus;114 and also, those who cause them to commit a slight sin, even the nullification of a positive command.115 It includes both those who force others to sin like Menasheh who would kill the Jews if they did not worship idols116 and those who entice others and lead them astray.117י'מַחְטִיאֵי הָרַבִּים' כֵּיצַד? אֶחָד שֶׁהֶחֱטִיא בְּדָבָר גָּדוֹל, כְּגוֹן יָרָבְעָם וְצָדוֹק וּבַיְתוֹס; וְאֶחָד שֶׁהֶחֱטִיא בְּדָבָר קַל, אֲפִלּוּ לְבַטֵּל מִצְוַת עֲשֵׂה; וְאֶחָד הָאוֹנֵס אֲחֵרִים עַד שֶׁיֶּחֶטְאוּ, כִּמְנַשֶּׁה שֶׁהָיָה הוֹרֵג אֶת יִשְׂרָאֵל עַד שֶׁיַּעַבְדוּ עֲבוֹדַת כּוֹכָבִים; אוֹ שֶׁהִטְעָה אֲחֵרִים וְהִדִּיחָם.
11. A person who separates himself from the community may be placed in this category even though he has not transgressed any sins.118 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 path119 as if he is from another nation and not Israel, does not have a portion in the world to come.יא'הַפּוֹרֵשׁ מִדַּרְכֵי צִבּוּר', וְאַף עַל פִּי שֶׁלֹּא עָבַר עֲבֵרוֹת, אֶלָּא נִבְדַּל מֵעֲדַת יִשְׂרָאֵל, וְאֵינוֹ עוֹשֶׂה מִצְוֹת בִּכְלָלָן, וְלֹא נִכְנָס בְּצָרָתָן וְלֹא מִתְעַנֶּה בְתַעֲנִיתָן; אֶלָּא הוֹלֵךְ בְּדַרְכּוֹ כְּאֶחָד מִגּוֹיֵי הָאָרֶץ וּכְאִלּוּ אֵינוֹ מֵהֶן - אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא.
“Those who proudly commit sins in public as Yehoyakim did,”120 whether they commit slight sins or severe ones,121 have no portion in the world to come.122'הָעוֹשֶׂה עֲבֵרוֹת בְּיָד רָמָה' כִּיהוֹיָקִים, בֵּין שֶׁעָשָׂה קַלּוֹת בֵּין שֶׁעָשָׂה חֲמוּרוֹת - אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא.
Such behavior is referred to as “acting brazenfacedly against the Torah,”123 for he acted insolently, in open defiance, without feeling any shame despite the Torah’s words.124וְזֶהוּ הַנִּקְרָא 'מְגַלֶּה פָנִים בַּתּוֹרָה', מִפְּנֵי שֶׁהֵעֵז מִצְחוֹ וְגִלָּה פָנָיו, וְלֹא בוֹשׁ מִדִּבְרֵי תוֹרָה.
12. There are two categories of “those who betray Jews to gentiles”:125 one who betrays another person to the gentiles so that they may kill him or beat him;126 and one who gives over the money of another person to gentiles or to a person who commandeers property and is, therefore, considered like a gentile.127 Neither of the two has a portion in the world to come.128יבשְׁנַיִם הֵם 'הַמּוֹסְרִין': הַמּוֹסֵר חֲבֵרוֹ בְּיַד עוֹבֵד כּוֹכָבִים לְהָרְגוֹ אוֹ לְהַכּוֹתוֹ; וְהַמּוֹסֵר מָמוֹן חֲבֵרוֹ בְּיַד עוֹבְדֵי כוֹכָבִים אוֹ בְּיַד אַנָּס שֶׁהוּא כְּעוֹבֵד כּוֹכָבִים. וּשְׁנֵיהֶם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא.
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.129 His intent is only for his own honor and none of his desires are for God’s honor;130 for example, the gentile kings.יג'מַטִּילֵי אֵימָה עַל הַצִּבּוּר שֶׁלֹּא לְשֵׁם שָׁמַיִם' - זֶה הָרוֹדֶה צִבּוּר בְּחָזְקָה, וְהֵם יְרֵאִים וּמְפַחֲדִים מִמֶּנּוּ הַרְבֵּה; וְכַוָּנָתוֹ לִכְבוֹד עַצְמוֹ וְכָל חֲפָצָיו שֶׁלֹּא לִכְבוֹד שָׁמַיִם, כְּגוֹן מַלְכֵי עוֹבְדֵי כוֹכָבִים.
14. All the twenty four individuals listed above131 will not receive a portion in the world to come even though they are Jewish.132ידכָּל אֶחָד וְאֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה אֲנָשִׁים אֵלּוּ שֶׁמָּנִינוּ, אַף עַל פִּי שֶׁהֵן מִיִּשְׂרָאֵל - אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא.
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 come133 and counseled that these sins be avoided and care be taken with regard to them.134 They are: One who invents a disparaging135 nickname for another person;136 one who calls another person by a disparaging nickname;137 One who embarrasses another person in public;138 One who takes pride in another person’s shame;139 One who disgraces Torah Sages; One who disgraces his teachers;140 One who degrades the festivals;141 and One who profanes sacred things.142וְיֵשׁ עֲבֵרוֹת קַלּוֹת מֵאֵלּוּ, וְאַף עַל פִּי כֵן אָמְרוּ חֲכָמִים שֶׁהָרָגִיל בָּהֶן אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, וּכְדַי הֵן לְהִתְרַחֵק מֵהֶן וּלְהִזָּהֵר בָּהֶן, וְאֵלּוּ הֵן: הַמְכַנֶּה שֵׁם לַחֲבֵרוֹ, וְהַקּוֹרֵא לַחֲבֵרוֹ בְּכִנּוּיוֹ, וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָּרַבִּים, וְהַמִּתְכַּבֵּד בִּקְלוֹן חֲבֵרוֹ, וְהַמְבַזֶּה תַּלְמִידֵי חֲכָמִים, וְהַמְבַזֶּה רַבּוֹתָיו, וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת, וְהַמְּחַלֵּל אֶת הַקֳּדָשִׁים.
When does the statement that these individuals do not have a portion in the world to come apply? When they die without having repented.143 However, if such a person repents144 from his wicked deeds and dies as a Baal-Teshuvah,145 he will merit the world to come, for nothing can stand in the way of Teshuvah.146 Even if he denies God’s existence147 throughout his life and repents in his final moments,148 he merits a portion in the world to come as implied by Isaiah 57:19 “’Peace, peace, to the distant and the near,’149 declares God.150 ‘I will heal him.’”בַּמֶּה דְּבָרִים אֲמוּרִים, שֶׁכָּל אֶחָד מֵאֵלּוּ אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא? - כְּשֶׁמֵּת בְּלֹא תְשׁוּבָה; אֲבָל אִם שָׁב מֵרִשְׁעוֹ וּמֵת וְהוּא בַעַל תְּשׁוּבָה - הֲרֵי זֶה מִבְּנֵי הָעוֹלָם הַבָּא, שֶׁאֵין לְךָ דָבָר שֶׁעוֹמֵד בִּפְנֵי הַתְּשׁוּבָה. אֲפִלּוּ כָּפַר בָּעִקָּר כָּל יָמָיו, וּבָאַחֲרוֹנָה שָׁב - יֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: "שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר יְיָ וּרְפָאתִיו".
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.”151 We may infer that even if one is still faithless, as obvious from the fact that he repents in private and not in public,152 his Teshuvah will be accepted.153כָּל הָרְשָׁעִים וְהַפּוֹשְׁעִים וְהַמּוּמָרִים וְכַיּוֹצֵא בָהֶן שֶׁחָזְרוּ בִתְשׁוּבָה, בֵּין בְּגָלוּי בֵּין בְּמַטְמוֹנִיּוֹת - מְקַבְּלִין אוֹתָן, שֶׁנֶּאֱמַר: "שׁוּבוּ בָּנִים שׁוֹבָבִים" - אַף עַל פִּי שֶׁעֲדַיִן שׁוֹבָב הוּא, שֶׁהֲרֵי בְּסֵתֶר שָׁב וְלֹא בְגָלוּי, מְקַבְּלִין אוֹתוֹ בִּתְשׁוּבָה.