Teshuvah - Chapter Four

This number is first found in the Halachot of Rav Yitzchok Alfasi at the conclusion of the tractate of Yoma. In his repsonsa (367), the Rambam writes that though no previous source is found for this number, each of these sins is either explicitly mentioned in the Talmud or the Midrashim or can be derived from the principles mentioned there.

Commission of even one of these deeds hamper an individual’s repentance. However, should the person commit more than one of the twenty four, his deeds will have a cumulative effect and the obstacles will be greater (Ra’avad, Rosh HaShanah lectures).

In his Commentary to the Mishnah (Yoma 8:7), the Rambam writes that “God will not help him repent.” Other transgressors are given spiritual inspiration to abandon their sins and return to God as Shabbat 104a states: Whoever comes to purify himself is given assistance.” Furthermore, Berachot 3b mentions heavenly voices which arouse people to Teshuvah. These individuals are not granted these privileges. Nevertheless, should they persist in their efforts to repent, God will accept their Teshuvah as stated in Halachah 6.

Yoma 87a explains that Teshuvah is withheld from such an individual lest he repent and thus, merit a place in Gan Eden while those who were influenced by him continue sinning and thus, be sentenced to Gehinom.

In this context, Sanhedrin 107a relates that Gechazi, Elisha’s disciple, was prevented from repenting because he did not let students attend Elisha’s yeshiva.

מסית in Hebrew, a person who tries to convince a single individual to serve idols (Hilchot Avodat Kochavim 5:1).

מדיח, a person who tries to entice an entire community to pagan worship (ibid. 5:2). See Sanhedrin 67a for further differences between the two.

Judaism does not support the principle of “permissive parenthood.” Parents have the responsibility to educate their children and set firm standards for their behavior. While children are young, parents must exercise their authority and guide them towards desirable conduct. As children mature, the parents’ responsibility increases. Kiddushin 30a relates that between the ages of 16 and 22 (18 and 24 according to a second opinion) a father must devote himself to shaping his sons’ character. These are the years when a youth begins to think independently and hence, his father should spend time with him and give him direction during these years. Afterwards, a father still has an obligation to educate his children. However, his ability to enforce his authority on them at this time is less. To influence his children at more advanced ages, he must use greater power of persuasion.

By nature, a child respects his father’s statements. When a child sees his father speaking from the heart, he will surely be moved. Therefore, a father’s words of rebuke are likely to be effective.

Zechariah (3:3), the prophet, envisioned Joshua, the High Priest, as dressed in soiled clothing. Sanhedrin 93a explains the reason for that vision. Joshua’s sons had married women who were unfit for the sanctity of the priesthood; nevertheless, Joshua refrained from rebuking them. Hence, he was required to bear the burden of their sins.

This clause is not included in Rav Yitzchok Alfasi’s Halachot, the source for this entire chapter. However, it can be derived from the references quoted. The Jerusalem Talmud, Ketubot 13:1, states “Anyone who has the potential to admonish his fellow men and fails to do so is held responsible for their misdeeds.” See also Hilchot De’ot 6:7.

Shabbat 54b states: Anyone who has the potential to admonish the people of his household and fails to do so is held responsible for their behavior. [If he can admonish] the inhabitants of his city, he is held responsible for their behavior. If he has the potential to admonish the entire world, he is held responsible for them. That passage continues to explain that when the first Temple was destroyed, the righteous were also slaughtered mercilessly. Why were they forced to suffer? Because they did not rebuke the transgressors.

It must be emphasized that there is no obligation to admonish another person if one is sure that his words will not be heeded. Yevamot 65b states: “Just as it is a mitzvah to make a statement that will be heeded, it is a mitzvah to withhold a statement that will not be heeded.”

In such an instance, repentance itself, becomes the cause of the person’s sin.

Yoma 8:9. Here, also, the transgressor does not try to overcome his desire to sin because of his knowledge of the purifying influence of Yom Kippur. Hence, he will not be given the opportunity to repent.

In this instance, the natural consequences of these individual’s behavior will prevent them from repenting.

See Chapter 3, Halachah 11, and Hilchot Evel 1:10.

Quite often, the spiritual arousal of a community at large will motivate each of its individual members to sincere Teshuvah. However, if a particular person has no contact with the other members of the community, there is no way for him to be affected by that influence.

. See Chapter 3, Halachah 8, and Hilchot Talmud Torah 6:11.

By cutting off his connection to these wise men, a person limits his exposure to influences which would motivate him to repent.

Other commentaries offer different reasons why such an individual will be held back from repenting:
a) By scoffing at a mitzvah in public, a person creates a חילול השם, the desecration of God’s name. This sin cannot easily be corrected (Yereim, mitzvah 6).
b) This is a sin of a very serious nature and should be included in the first category of sins which God will prevent those who committed them from repenting (Meiri, Chibut HaTeshuvah).

Rav Yitzchok Alfasi also includes one who demeans his parents in this category. Among the reasons offered by the commentaries to explain the Rambam’s omission of that clause is that here the Rambam does not focus on the severity of the sin, but rather on its consequences. In contrast to a teacher, a parent will never utterly reject his child.

II Kings (Chapter 5) relates that after Elishah cured the leprosy of Na’aman, commander of the Syrian troops, he refused to take any payment. Afterwards, Gechazi, his disciple, ran after Na’aman and requested a talent of silver from him. Na’aman willingly complied, offering him twice that amount. When Gechazi returned to Elisha, the prophet castigated him harshly for his behavior and cursed him to be afflicted with Na’aman’s disease. Afterwards, Gechazi used the spiritual teachings Elisha had imparted to him to grant the power of speech to the golden calves erected by Jeroboam (Sanhedrin 107b).
The uncensored manuscripts of the Mishneh Torah also mention Jesus as an example of a student who was rejected by his teacher and subsequently, led many away from the true faith.

And, hence, he will sink lower and lower without ever being able to correct his mistakes.

Hilchot De’ot 6:7-8 states: A person who sees that his fellow man has sinned or is going in an incorrect path, is obliged to rebuke him…as [Leviticus 19:17] states: “You must surely admonish your fellow man….” If he accepts the rebuke, it is good. If not, one must rebuke him a second and a third time. When a person first admonishes his fellow, he should not speak to him in harsh tones to the point where he is embarrassed… Surely, this applies in public. When does the above apply? With regard to matters between man and man. However, with spiritual matters, if he does not repent [after being admonished] in private, he should be shamed in public. His sin should be made known and he should be insulted in their presence… until he betters his way. This was the practice of all the prophets in Israel.

Moses died on the seventh of Adar. On Rosh Chodesh Shvat, slightly more than a month before his passing, he began to review the entire Torah with the Jewish people and reprove them for their sins in the forty year journey in the desert. This verse is included among those statements.

Moses made this statement on the day of his death after writing a Torah scroll and giving it to the tribe of Levi. The rest of the people protested, complaining that they had an equal share in the Torah. Moses was pleased with their response and wrote Torah scrolls for them as well. Nevertheless, implicit in this verse which praises the people for their present willingness to serve God is a rebuke for all those years when they were not as anxious.

This verse is part of the song, Ha’azinu, which contains Moses’ final admonishments to the people to observe Torah and mitzvot.

At the very beginning of his ministry to the people, Isaiah was charged with rebuking them.

In the Bible, this verse precedes the one quoted above and it is questionable why the Rambam reverses their order.

That prophecy continues: “Your neck is an iron sinew, your forehead, brass… I knew that you would deal treacherously and you have been called a transgressor from birth.”

For example, in God’s initial charge to Jeremiah (1:10-17), He tells him: I have set you this day over the nations…. I will utter My judgments against them, regarding all their wickedness for forsaking Me…. Gird up your loins, and arise, and speak to them all that I have commanded you.

At all times, whether the spiritual level of the people at large is refined or not.

If possible a person should be found with the attributes of both age and wisdom. If that is impossible, wisdom takes precedence over age (Ta’anit 16a).

Berachot 6b states: “Anyone who has the fear of heaven will have his words respected.” Some commentaries explain that unless a person fears God, his listeners will tell him: “Correct yourself, before you correct others” (Arichin 16b). Other commentaries explain that being in the presence of a Godfearing person makes an impression on an individual and inspires him to genuine Teshuvah.

Lest his listeners tell him, “You also did not repent until your later years.”

This quality is also related to the fear of God. Sukkah 49b states, “Every person who finds favor in people’s eyes, surely fears heaven.”
Devarim Rabbah 1:4 relates: The blessings should have been uttered by Moses and the admonishments, by Bilaam. However, were the admonishments stated by Bilaam, the people would have said: “It is our enemy who is admonishing us.” Therefore, God said: “Let Moses who loves them, admonish them.”

Thus, this person’s behavior will separate him from influences which would motivate him to repent.

The Rambam emphasizes that the repentance of the following individuals will not be “complete.” However, the doors of Teshuvah will not be closed to them entirely. Beitzah 29a offers a suggestion for partial atonement when a person is unable to identify the victims he wronged: “Someone who stole and does not know from whom he stole, should use the funds for the public welfare.”

In Chapter 2, Halachah 9, the Rambam explained that before repenting for having wronged another person, it is necessary to pay the wronged party whatever is owed him and to appease him for the difficulties he suffered. In this context, the Tosefta (Bava Kama 10:8) states that stealing from a community is more severe than stealing from an individual because it is much easier to make restitution to an individual.

As mentioned in Chapter 2, Halachah 9, a person who curses his fellow man must ask for his forgiveness and appease him. In this instance, when a person curses an entire community, it will be difficult to ask each one of its members for forgiveness.

Proverbs 29:24 states: “Whoever is a partner with a thief hates his soul.”

Hence, he will never be able to identify the owner of the stolen articles or make restitution for the theft. Thus, he will not be able to fulfill the basic requirements for repentance.

By taking his share of the stolen property, he demonstrates his consent and approval of the act.

To steal again. As mentioned in Halachah 1, a person who withholds rebuke or in any other way motivates a person to sin will not be given the opportunity to repent. (See also Hilchot Geneivah 5:1)

There are three transgressions involved in keeping a lost object that one discovers: a) Negation of the positive command to return a lost article; b) Violation of the prohibition against ignoring a lost article; c) Violation of the prohibition against stealing (Hilchot Gezeilah V’Aveidah 11:1-2).

Hilchot Gezeilah V’Aveidah, Chapter 13, describes the process in which a person must announce the discovery of a lost article in order to give its owners the opportunity to claim it.

. For it is likely that the owner will not respond to an announcement for the lost article if it is made long after the article was lost

In most texts of the Mishneh Torah, this word is printed as שור. However, the Ra’avad and other commentaries maintain that the proper word is שוד, meaning “collateral” or “pledge,” referring to a person who lends money to the poor and when they are unable to pay, exacts payment by seizing possession of their land or goods at a reduced value. Certain manuscripts of the Mishneh Torah also follow this version. The Or Sameach notes that both these wrongs are mentioned in the same Biblical chapter. Job 24:3 criticizes those who “take the widow’s ox (שור) as a pledge.” 24:9 admonishes those who “take the pledge (שוד) from the poor.”

Or “pledge.”

Since the misappropriated article cannot be returned, one’s Teshuvah will never be complete as above.

After mentioning the command to appoint judges, Deuteronomy 16:20 states: “Do not take a bribe.” See Hilchot Sanhedrin, Chapter 23, for a description of this prohibition.

The abovementioned verse continues: “A bribe blinds the wise.” The judge who takes the bribe remains wise, but his wisdom is perverted. Accordingly, he will analyze the case before him and render a decision that has a logical basis. However, that decision will be tainted by bias. When he desires to correct his wrong and attempt to discover what he, in fact, owed the wronged party, he will never be able to view the matter totally objectively, and, thus, will not be able to arrive at a proper figure.

Thus, adding a further element of severity to his sin as explained above.

And do not consider these actions as sins.

And thus, there is little likelihood that he will repent.

Rav Yitzchok Alfasi (loc. cit.), the source for the Rambam’s statements, uses the term, המרגיל, interpreted by Rabbenu Yonah (Sha’arei Teshuvah, Sha’ar 1) to mean one who frequently engages in this practice.

Even when invited by his host (Zohar Chadash, Ruth, p. 79). For example, a person enters his fellow man’s house when he is eating. Out of courtesy, the host invites his unexpected guest to join in the meal. However, since the host did not expect his arrival, there is not necessarily enough prepared for him.

For by joining in the meal, the guest prevents the host or his family from receiving their due portions.

Included in this category is anyone who causes a poor person to spend his money unnecessarily. The poor are very sensitive about their economic plight and will often spend money in order to hide their situation from others. A person who preys on this weakness and causes a poor person to spend beyond his needs commits a serious transgression (Meiri, Chibur HaTeshuvah).

It is forbidden to make use of articles given as collateral for a loan lest they depreciate (see Bava Metzia 82b).

Articles which do not easily depreciate.

While, in fact, there is a certain amount of depreciation. The lender will not take notice of this factor and, thus, will withhold funds which are rightfully due to the poor borrower.

The Beit Yosef (Even HaEzer, Chapter 21) states that this prohibition applies even if these women are unmarried and there is no prohibition against taking them as a wife. In Hilchot Issurei Bi’ah 21:3, the Rambam writes that one can look intently at an unmarried woman if one is considering marrying her. However, it is forbidden to do so for other intents.

Sefer HaMitzvot (negative commandment 47) considers this as one of the Torah’s 613 prohibitions. See also Hilchot Avodat Kochavim 2:3 and Hilchot Issurei Bi’ah 21:2.

Similarly, it may lead to masturbation or the emission of wasteful seed, sins more severe than forbidden relations (Tanya, Chapter 7).

Commenting on this verse, the Jerusalem Talmud, Berachot 1:5, calls the heart and eyes “Two hawkers for sin.” Similarly, Bamidbar Rabbah 10:2 quotes Proverbs 23:26: “Give Me your heart and let your eyes observe My ways,” and asks: Why did God ask the Jews for their heart and eyes? Because He knows that sin is dependent on them.

See Chapter 3, Halachah 14, and Hilchot De’ot 6:3.

The Meiri (Chibur HaTeshuvah) relates that this applies even if he had no intention of shaming his fellow man and only desired his own benefit.

Shabbat 97a states: “One who suspects the worthy is liable for lashes.”

The Meiri (loc. cit.) offers another reason why this person will never repent. If anyone reproves him for his behavior, he will not heed their admonishments. Rather, since his nature is to suspect people even though they are not guilty, he will suspect those who reprove him as well.

Hence, he will never be able to thoroughly repent for the very basis of Teshuvah is the abandonment of a sin (See Chapter 2, Halachot 2 and 3).

In truth, there is a tendency for every sin to create a self-reinforcing pattern as Pirkei Avot 4:2 states: “One transgression brings about another.” However, the particular qualities mentioned are extremely difficult to overcome.

Hilchot De’ot 7:2 states: Who is a gossiper? One who collects statements and goes from person to person saying: “This is what so and so said.” “This is what I heard from so and so.” Even if what he says is true, it is as if he destroyed the world

This involves spreading unfavorable gossip about his fellow man even if it is true. In contrast, gossip involves the spreading of any information about another person even if it is not derogatory.

Hilchot De’ot 2:3 states: There are certain attributes concerning which a person is forbidden to follow a middle path. Rather, he should separate himself from them entirely…. Anger is a very evil quality…. A person should train himself not to become angry even when the situation warrants it…. The Sages of the previous generations stated: “Anyone who gets angry is considered as if he worships false gods.”

Similarly, Pirkei Avot 1:7 teaches, “Do not fraternize with a wicked person.” In his Commentary to the Mishnah, the Rambam writes: “This excludes all friendship [with such individuals] whatsoever…. We acquire bad attributes by keeping company with the wicked.” In his introduction to the tractate of Avot (Shemoneh Perakim), Chapter 4, the Rambam elaborates on this principle at length, explaining that our character traits are acquired from the people with whom we associate.

Chapter 1 of those halachot define following desirable character traits as fulfilling the mitzvah of walking in God’s ways.

Every action a person performs leaves an impression on his character. Even though a Baal-Teshuvah has already asked God to forgive his sins and has, accordingly, been granted atonement, the effects of sin on his soul remain unless he has repented with complete Teshuvah, Teshuvah from love, at which point, his sins become transformed into merits (Rosh HaShanah 29a).

Transgressions mentioned in this chapter.

Which also make Teshuvah more difficult.

As explained in the commentary to Halachah 1, nothing can stand in the way of sincere repentance.

Obviously, it will require great effort for him to do so.

Despite the fact that God will not assist him because of his sins.