(1) It is stirred by a person's strengthening himself in the recognition of G-d (His greatness -PL), reflecting on the constant goodness he receives, and realizing of what is his duty in exchange for it of the service [of G-d], of observing His commandments and of refraining from what He prohibited.
He is like a slave who ran away from his master and then when he reflects on the good his master bestowed on him, he will return to him of his own free will to beseech his forgiveness for rebelling against him and fleeing from his service. This kind of slave has chosen the right way and understands the path which leads to his salvation (from punishment) - it is proper to forgive him and accept him.
Of (a penitent) like him it is said: "If you return, O Israel, says the L-rd, to Me, you shall return, and if you remove your abominations from My sight and will not wander; And you will swear by My Name in truth and in justice and in righteousness, nations will bless themselves with you and boast about you" (Yirmiya 4:1)
The explanation is as follows: "If you repent willingly before the punishment comes on you, I will accept your repentance, and choose you for My service, and if you remove your abominations from My face and you don't move and you don't run away from My service, and you swear in My name in truth, and your heart will faithfully return to Me, if you repent with all the conditions the nations will bless and praise themselves that: '(would that it were that) we should be like you".
(2) When the Creator rebukes and humiliates him on his evil ways and deeds, whether through the prophet of his generation, if he lives in the era of prophecy, or from the Torah of G-d, or through a Rabbi who preaches to him on the service of G-d. And this is grounds for a charge by G-d against all of humanity, since no generation is ever without such a guide, as our sages said "Before the sun of Moshe Rabeinu has set (his death), the sun of Yehoshua his disciple had risen, before the sun of Eli set, the sun of Samuel rose, before the sun of Elijah set, the sun of Elisha rose. The day Rebbi Akiva died, Rebbi HaKadosh was born" (Kidushin 72b), and in this way it can be found in every generation and in every land, there is never an absence of a preacher who calls to G-d and His service, and teaches His torah.
A penitent stirred this way is like a slave who ran away from the service of his master. He then met another slave who was faithful to his master, who rebuked him for fleeing from his master, and advised him to return, and assured him that the master will forgive him. He reminded him of the abundant goodness and kindness that he had received. The slave returned and humbled himself to his master.
(3) When one observes the trials and severe punishments the Creator meted out to a person who followed the path he himself is following, in leaving G-d's service, and he will be reproved by it and return to G-d because he fears G-d's punishment and severe retribution. He is like a slave who ran away from his master. When he heard the punishment another slave like him received for running away, he became reproved by it and returned to his master pleading him to forgive him and pardon his sin before his punishment comes. Thus, the verse says: "And let the land not vomit you out for having defiled it, as it vomited out the nations that preceded you" (Vayikra 18:28).
(4) When the punishment of the Creator comes on him, in the form of some type of tribulation. Since he sensed (the message early), he awakened and got up from his slumber, and repented to G-d from his sin. He is like a slave who ran away from his master, and the master dispatched an emissary to punish him and beat him for running away from his service. When the emissary reached him, he ran back to his master, confessing his sin and seeking forgiveness. On one like him, it is said: "when your fear comes like a storm, and your calamity comes like a whirlwind; when trouble and straits come upon you; then they will call Me, but I will not answer; [they shall seek Me, but they shall not find Me; Because they hated knowledge, and did not choose the fear of the L-ord;]" (Mishlei 1:27), and "And when he was distressed, he entreated the L-ord his G-d, and he humbled himself greatly before the G-d of his fathers" (Divrei Hayamim II 33:12).
The most successful and most accepted is the one who repented to G-d in the first case (on his own). Below him in success and acceptance is the second case: he who did not repent until being alarmed by the Creator's rebuke; below them in success and acceptance is the one who did not repent until punishment inflicts those around him. Below him in acceptance and return is he who did not repent until punishment was inflicted on him and made him suffer.
He is the furthest of the penitent and the least likely that G-d will accept his repentance and pardon his sin unless he repents to G-d, and demonstrates regret, abandonment, beseeching forgiveness in heart, speech, and movements, to an extent that will make him fitting to be pardoned and to accept his repentance and to overlook his sin.
אֲבָל אֹפֶן הַהֶעָרָה יִהְיֶה לְאֶחָד מֵאַרְבָּעָה דְּבָרִים.
which things stir a man to repent
The stirring of a person to repentance occurs through one of four ways:
הָאֶחָד מֵחֹזֶק הַכָּרַת הָאָדָם אֶת אֱלֹהָיו וּבְחִינָתוֹ בְּהַתְמָדַת טוֹבָתוֹ עָלָיו וּמָה שֶׁהוּא חַיָּב עָלֶיהָ מֵעֲבוֹדָתוֹ וּשְׁמֹר מִצְוֹתָיו וְהִזָּהֵר מִמָּה שֶׁהִזְהִיר.
(1) It is stirred by a person's strengthening himself in the recognition of G-d (His greatness -PL), reflecting on the constant goodness he receives, and realizing of what is his duty in exchange for it of the service [of G-d], of observing His commandments and of refraining from what He prohibited.
וְהוּא כְּעֶבֶד הַבּוֹרֵחַ מֵאֲדֹנָיו כְּשֶׁהוּא חוֹשֵׁב בַּטּוֹב אֲשֶׁר גְּמָלוֹ יָשׁוּב אֵלָיו לִרְצוֹנוֹ לְבַקֵּשׁ מִמֶּנּוּ מְחִילָה עַל מָה שֶׁקָּדַם לוֹ מֵהַמְרוֹתוֹ וּבָרְחוֹ מֵעֲבוֹדָתוֹ וְהוּא הָעֶבֶד הַמֵּפִיק דֶּרֶךְ הַטּוֹבָה וּמֵבִין נְתִיב הַהַצָּלָה.
He is like a slave who ran away from his master and then when he reflects on the good his master bestowed on him, he will return to him of his own free will to beseech his forgiveness for rebelling against him and fleeing from his service. This kind of slave has chosen the right way and understands the path which leads to his salvation (from punishment) - it is proper to forgive him and accept him.
וּבְכָמוֹהוּ נֶאֱמַר (שם ד) אִם תָּשׁוּב יִשְׂרָאֵל נְאֻם ה׳ אֵלַי תָּשׁוּב,
Of (a penitent) like him it is said: "If you return, O Israel, says the L-rd, to Me, you shall return, and if you remove your abominations from My sight and will not wander; And you will swear by My Name in truth and in justice and in righteousness, nations will bless themselves with you and boast about you" (Yirmiya 4:1)
ר״ל אִם תָּשׁוּב לִרְצוֹנְךָ קֹדֶם בּוֹא הָעֹנֶשׁ עָלֶיךָ אֲקַבֵּל תְּשׁוּבָתְךָ וְאֶבְחַר בְּךָ לַעֲבוֹדָתִי, וְאִם תָּסִיר שִׁקּוּצֶיךָ מִפָּנַי וְלֹא תָנוּד וְלֹא תִּבְרַח מֵעֲבוֹדָתִי וְנִשְׁבַּעְתָּ בִּשְׁמִי בֶּאֱמֶת וְלִבְּךָ לָשׁוּב אֵלַי בֶּאֱמוּנָה יִתְבָּרְכוּ בְּךָ גּוֹיִם וּבְךָ יִתְהַלְּלוּ. וְהַתְּשׁוּבָה עַל כָּל הַתְּנָאִים הוּא מַה שֶׁאָמַר וְהִתְבָּרְכוּ בוֹ גּוֹיִם וּבוֹ יִתְהַלָּלוּ.
The explanation is as follows: "If you repent willingly before the punishment comes on you, I will accept your repentance, and choose you for My service, and if you remove your abominations from My face and you don't move and you don't run away from My service, and you swear in My name in truth, and your heart will faithfully return to Me, if you repent with all the conditions the nations will bless and praise themselves that: '(would that it were that) we should be like you".
וְאָמַר (מלאכי ג) שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם.
It is also said: "return to Me and I will return to you" (Malachi 3:7).
וְהַשֵּׁנִי בְּעֵת שֶׁתְּבוֹאֵהוּ תּוֹכַחַת הַבּוֹרֵא יִתְבָּרַךְ וְהַכְלָמָתוֹ עַל רֹעַ מַעֲשָׂיו וּמִפְעָלָיו בֵּין ע״י נְבִיא דּוֹרוֹ אִם יִהְיֶה בִּזְמַן הַנְּבוּאָה אוֹ מִתּוֹרַת ה׳ הַנֶּאֱמָנָה אוֹ מִפִּי מוֹרֶה לַעֲבוֹדַת הָאֱלֹהִים אֲשֶׁר הוּא טַעֲנַת הַבּוֹרֵא בָּאָרֶץ עַל בְּרוּאָיו וְאֵין דּוֹר מִן הַדּוֹרוֹת רֵיק מִמֶּנּוּ כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל עַד שֶׁלֹּא כָּבְתָה שִׁמְשׁוֹ שֶׁל מֹשֶׁה זָרְחָה שִׁמְשׁוֹ שֶׁל יְהוֹשֻׁעַ תַּלְמִידוֹ. עַד שֶׁלֹּא כָּבְתָה שִׁמְשׁוֹ שֶׁל עֵלִי זָרְחָה שִׁמְשׁוֹ שֶׁל שְׁמוּאֵל הָרָמָתִי. עַד שֶׁלֹּא כָּבְתָה שִׁמְשׁוֹ שֶׁל אֵלִיָּהוּ זָרְחָה שִׁמְשׁוֹ שֶׁל אֱלִישָׁע. יוֹם שֶׁמֵּת רַבִּי עֲקִיבָא נוֹלַד רַבֵּינוּ הַקָּדוֹשׁ. וְעַל הַדֶּרֶךְ הַזֶּה יִמָּצֵא בְּכָל הַדּוֹרוֹת וּבְכָל הָאֲרָצוֹת לֹא יֶחְסַר קוֹרֵא אֶל הָאֱלֹהִים וְאֶל עֲבוֹדָתוֹ וּמוֹרֶה אֶת תּוֹרָתוֹ,
(2) When the Creator rebukes and humiliates him on his evil ways and deeds, whether through the prophet of his generation, if he lives in the era of prophecy, or from the Torah of G-d, or through a Rabbi who preaches to him on the service of G-d. And this is grounds for a charge by G-d against all of humanity, since no generation is ever without such a guide, as our sages said "Before the sun of Moshe Rabeinu has set (his death), the sun of Yehoshua his disciple had risen, before the sun of Eli set, the sun of Samuel rose, before the sun of Elijah set, the sun of Elisha rose. The day Rebbi Akiva died, Rebbi HaKadosh was born" (Kidushin 72b), and in this way it can be found in every generation and in every land, there is never an absence of a preacher who calls to G-d and His service, and teaches His torah.
וְהַשָּׁב הַזֶּה כְּעֶבֶד שֶׁבָּרַח מֵעֲבוֹדַת אֲדוֹנָיו וּפָגַע עֶבֶד נֶאֱמָן לַאֲדוֹנָיו וְהוֹכִיחוֹ עַל בָּרְחוֹ מֵאֲדֹנָיו וְיָעַץ אוֹתוֹ לָשׁוּב אֵלָיו וְהִבְטִיחוֹ שֶׁיִּמְחֹל לוֹ וְהִזְכִּירוֹ רֹב טוֹבוֹתָיו וַחֲפָצָיו עָלָיו וְשָׁב אֵלָיו וְנִכְנַע אֵלָיו.
A penitent stirred this way is like a slave who ran away from the service of his master. He then met another slave who was faithful to his master, who rebuked him for fleeing from his master, and advised him to return, and assured him that the master will forgive him. He reminded him of the abundant goodness and kindness that he had received. The slave returned and humbled himself to his master.
וְהַשְּׁלִישִׁי כְּשֶׁהוּא רוֹאֶה נִסְיוֹן הַבּוֹרֵא וְחֹזֶק עָנְשׁוֹ לְמִי שֶׁהָלַךְ בְּדַרְכּוֹ לָצֵאת מֵעֲבוֹדָתוֹ יִוָּסֵר בּוֹ וְיָשׁוּב אֶל ה׳ מִיִּרְאָתוֹ עָנְשׁוֹ וְנִקְמָתוֹ הַחֲזָקָה וְהוּא כְּעֶבֶד הַבּוֹרֵחַ מֵאֲדֹנָיו כְּשֶׁיִּשְׁמַע מָה שֶׁהָיָה מֵעוֹנְשׁוֹ לְמִי שֶׁבָּרַח מִמֶּנּוּ כָּמוֹהוּ וְיִוָּסֵר בּוֹ וְיָשׁוּב מִתְחַנֵּן אֶל אֲדוֹנָיו לִמְחֹל לוֹ וְלִסְלֹחַ עֲוֹנוֹ קֹדֶם שֶׁיְּבֹאֶנּוּ הָעֹנֶשׁ וע״כ אָמַר הַכָּתוּב (ויקרא יח) וְלֹא תָקִיא הָאָרֶץ אֶתְכֶם וְגוֹ׳ כַּאֲשֶׁר קָאָה וְגוֹ׳.
(3) When one observes the trials and severe punishments the Creator meted out to a person who followed the path he himself is following, in leaving G-d's service, and he will be reproved by it and return to G-d because he fears G-d's punishment and severe retribution. He is like a slave who ran away from his master. When he heard the punishment another slave like him received for running away, he became reproved by it and returned to his master pleading him to forgive him and pardon his sin before his punishment comes. Thus, the verse says: "And let the land not vomit you out for having defiled it, as it vomited out the nations that preceded you" (Vayikra 18:28).
וְהָרְבִיעִי בְּבוֹא עֹנֶשׁ הַבּוֹרֵא עָלָיו בְּמִין מִמִּינֵי הַצָּרוֹת וְכֵיוָן שֶׁהִרְגִּישׁ בּוֹ נֵעוֹר וְהֵקִיץ מִשְּׁנָתוֹ וְשָׁב אֶל הָאֱלֹהִים מֵחֶטְאוֹ, וְהוּא כְּעֶבֶד הַבּוֹרֵחַ מֵרַבּוֹ אֲשֶׁר שָׁלַח אֵלָיו מִי שֶׁיְּיַסְּרֶנּוּ וִיעַנֶּנּוּ עַל בָּרְחוֹ מֵעֲבוֹדָתוֹ וְכַאֲשֶׁר הִגִּיעַ אֵלָיו בָּרַח אֶל אֲדוֹנָיו מִתְוַדֶּה מֵחֲטָאָיו וּמְבַקֵּשׁ מְחִילָתוֹ וּסְלִיחָתוֹ וּבְכָמוֹהוּ נֶאֱמַר (משלי א) בְּבוֹא כְשׁוֹאָה פַּחְדְּכֶם וְגוֹ׳ אָז יִקְרָאֻנְנִי וְלֹא אֶעֱנֶה וְאָמַר (ד״ה ב לג) וּכְהָצֵר לוֹ חִלָּה אֶת פְּנֵי ה׳.
(4) When the punishment of the Creator comes on him, in the form of some type of tribulation. Since he sensed (the message early), he awakened and got up from his slumber, and repented to G-d from his sin. He is like a slave who ran away from his master, and the master dispatched an emissary to punish him and beat him for running away from his service. When the emissary reached him, he ran back to his master, confessing his sin and seeking forgiveness. On one like him, it is said: "when your fear comes like a storm, and your calamity comes like a whirlwind; when trouble and straits come upon you; then they will call Me, but I will not answer; [they shall seek Me, but they shall not find Me; Because they hated knowledge, and did not choose the fear of the L-ord;]" (Mishlei 1:27), and "And when he was distressed, he entreated the L-ord his G-d, and he humbled himself greatly before the G-d of his fathers" (Divrei Hayamim II 33:12).
וַיִּכָּנַע מְאֹד. וְהַמַּצְלִיחַ הַשָּׁב אֶל הָאֱלֹהִים בַּפָּנִים הָרִאשׁוֹנִים וְתַחְתָּיו בַּהַצְלָחָה וּבַקִּבּוּל מִי שֶׁלֹּא שָׁב עַד שֶׁבָּאַתְהוּ תּוֹכַחַת הַבּוֹרֵא וְהֵם הַפָּנִים הַשְּׁנִיִּים וְתַחְתֵּיהֶם בְּהַצְלָחָה וּבַקִּבּוּל מִי שֶׁלֹּא שָׁב עַד שֶׁחָלָה הָרָעָה עַל סְבִיבָיו וְתַחְתָּיו בַּקִּבּוּל וְהַחֲזָרָה מִי שֶׁלֹּא שָׁב עַד שֶׁחָל עָלָיו הָעֹנֶשׁ וְנִתְיַסֵּר בּוֹ.
The most successful and most accepted is the one who repented to G-d in the first case (on his own). Below him in success and acceptance is the second case: he who did not repent until being alarmed by the Creator's rebuke; below them in success and acceptance is the one who did not repent until punishment inflicts those around him. Below him in acceptance and return is he who did not repent until punishment was inflicted on him and made him suffer.
וְהוּא הָרָחוֹק שֶׁבַּשָּׁבִים לְקַבֵּל הָאֱלֹהִים תְּשׁוּבָתוֹ וְלִמְחֹל חֶטְאוֹ עַד שֶׁיָּשׁוּב אֶל ה׳ וְיַרְאֶה מִן הַחֲרָטָה וְהָעֲזִיבָה וּבַקָּשַׁת הַמְּחִילָה בְּלִבּוֹ וּבִלְשׁוֹנוֹ וּבִתְנוּעוֹתָיו מָה שֶׁיְּחַיֵּב לִמְחֹל לוֹ וּלְקַבֵּל תְּשׁוּבָתוֹ וְלַעֲבֹר עַל פְּשָׁעָיו:
He is the furthest of the penitent and the least likely that G-d will accept his repentance and pardon his sin unless he repents to G-d, and demonstrates regret, abandonment, beseeching forgiveness in heart, speech, and movements, to an extent that will make him fitting to be pardoned and to accept his repentance and to overlook his sin.