Daf 106b (דַּף ק״ו ע״ב)

We have learned (תָּנֵינָן), there is nothing in the world (לֵית מִלָּה בְּעָלְמָא) that stands before repentance (דְּקַיְּימָא קַמֵּי תְּשׁוּבָה), and certainly Kudsha Berikh Hu accepts everyone (וּלְכֹלָּא קוּדְשָׁא בְּרִיךְ הוּא מְקַבֵּל וַדַּאי). And if he returns in repentance (וְאִי תָּב בְּתִיוּבְתָּא), behold, the path of life is prepared before him (הָא אִזְדָּמַן לָקֳבְלֵיהּ אֹרַח חַיִּים), and even though he has damaged whatever he damaged (וְאַף עַל גַּב דְּפָגִים מַה דְּפָגִים), all becomes repaired (כֹּלָּא אִתְתָּקַּן), and everything returns to its rectification (וְכֹלָּא אִתְהַדַּר עַל תְקּוּנֵיהּ).

For even regarding that which involves an oath (דְּהָא אֲפִילּוּ בְּמַה דְּאִית בֵּיהּ אוֹמָאָה), before Kudsha Berikh Hu it is proclaimed (קָמֵי קוּדְשָׁא בְּרִיךְ הוּא קָרֵי בֵּיהּ): "For Hashem Tzeva’ot has decreed, who shall annul?" (כִּי יְיָ' צְבָאוֹת יָעָץ וּמִי יָפֵר), this is a concealed mystery (דָּא אִיהוּ רָזָא סְתִימָא). And further, when Kudsha Berikh Hu utters an oath (וְתוּ כַּד קוּדְשָׁא בְּרִיךְ הוּא אוֹמֵי אוֹמָאָה), He utters it only on condition (לָא אוֹמֵי אֶלָּא אִם לָא יַעֲבִיד תְּיוּבְתָּא), for no decree stands before repentance (דְּהָא לֵית פִּתְגָּמָא דְּקַיְּימָא קַמֵּי תְּיוּבְתָּא). And Kudsha Berikh Hu atones for everything (וְעַל כֹּלָּא מְכַפֵּר קוּדְשָׁא בְּרִיךְ הוּא), when one makes complete repentance (כַּד עָבְדִין תְּיוּבְתָּא שְׁלֵימְתָא).

Kudsha Berikh Hu accepts (קוּדְשָׁא בְּרִיךְ הוּא מְקַבֵּל), as it is written (דִּכְתִּיב): "As I live, says Hashem, though Coniah…" (חַי אָנִי נְאֻם יְיָ' כִּי אִם יִהְיֶה כָּנְיָהוּ וְגוֹ') (Yirmiyahu 22) and it is written (וּכְתִיב): "Write down this man as childless…" (כִּתְבוּ אֶת הָאִישׁ הַזֶּה עֲרִירִי וְגוֹ') (Yirmiyahu 22). But after he repented, it is written (וּבָתַר דְּתָב בְּתִיוּבְתָּא כְּתִיב): "And the sons of Yechanyah: Assir his son, etc." (וּבְנֵי יְכָנְיָה אָסִיר בְּנוֹ וְגוֹ') (Divrei HaYamim I 3). From here we learn that repentance breaks many decrees and judgments (מִכָּאן דִּתְשׁוּבָה מִתְּבַּר כַּמָּה גִּזְרִין וְדִינִין), and many chains of iron (וְכַמָּה שַׁלְשְׁלָאִין דְּפַרְזְלָא), and no one can stand before repentance (וְלֵית מַאן דְּקַיְּימָא קַמֵּי דְּתִיוּבְתָּא).

Concerning this, it is written (וְעַל דָּא כְּתִיב): "And they shall go forth and see the corpses of the men who rebel against Me" (וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפּוֹשְׁעִים בִּי) (Yeshayahu 66). It does not say: "who rebelled against Me" (אֲשֶׁר פָּשְׁעוּ בִּי, לָא כְּתִיב), but rather "who rebel against Me" (אֶלָּא הַפּוֹשְׁעִים בִּי), who do not desire to repent (דְּלָא בָּעָאן לְאָתָבָא), nor regret what they have done (וּלְאִתְנַחֲמָא עַל מַה דְּעָבְדוּ). But once they regret (אֲבָל כֵּיוָן דְּאִתְנַחֲמוּ), Kudsha Berikh Hu receives them (הָא מְקַבֵּל לוֹן קוּדְשָׁא בְּרִיךְ הוּא). Therefore (בְּגִין כַּךְ), this person (בַּר נָשׁ דָּא), even though he rebelled against Him (אַף עַל גַּב דְּפָשַׁע בֵּיהּ), and blemished in a place he should not have blemished (וּפָגִים בְּאַתְרָא דְּלָא אִצְטְרִיךְ), and yet returns before Him (וְתָב לְקַמֵיהּ), He accepts him (מְקַבֵּל לֵיהּ), and has compassion on him (וְחָס עָלֵיהּ).

For Kudsha Berikh Hu (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא) is filled with compassion (מָלֵא רַחֲמִין אִיהוּ), and His compassion extends over all His works (וְאִתְמְלֵי רַחֲמִים עַל כָּל עוֹבָדוֹי), as it is said (כְּמָה דְאַתְּ אָמֵר): "And His compassion is upon all His works" (וְרַחֲמָיו עַל כָּל מַעֲשָׂיו) (Tehillim 145). Even upon animals and birds (אֲפִילּוּ עַל בְּעִירֵי וְעוֹפוֹי) His compassion reaches (מָאטוּן רַחֲמוֹי). If His compassion reaches even them (אִי עָלַיְיהוּ מָאטוּן רַחֲמוֹי), all the more so upon human beings (כָּל שֶׁכֵּן עַל בְּנֵי נָשָׁא), who know and recognize (דְּיַדְעִין וְאִשְׁתְּמוֹדְעָאן) how to praise their Master (לְשָׁבְחָא לְמָארֵיהוֹן), for His compassion reaches them (דְּרַחֲמוֹי מָאטוּן עָלַיְיהוּ), and dwells upon them (וְשָׁרָאן עָלַיְיהוּ).

Thus, David said (וְעַל דָּא אָמַר דָּוִד): "Your compassion is great, Hashem, according to Your judgments, sustain me" (רַחֲמֶיךָ רַבִּים יְיָ' כְּמִשְׁפָּטֶיךָ חַיֵּינִי) (Tehillim 119). If His compassion reaches sinners (אִי עַל חַיָּיבִין מָאטוּן רַחֲמוֹי), all the more so upon the righteous (כָּל שֶׁכֵּן עַל זַכָּאִין). But who needs healing? (אֶלָּא מַאן בָּעֵי אַסְוָותָא), Those who suffer pains (אִינּוּן מָארֵי כְּאֵבִין). And who are those who suffer pains? (וּמַאן אִינּוּן מָארֵי כְּאֵבִין), These are the sinners (אִלֵּין אִינּוּן חַיָּיבִין). They need healing and compassion (אִינּוּן בָּעָאן אַסְוָותָא וְרַחֲמֵי), that Kudsha Berikh Hu (דְּקוּדְשָׁא בְּרִיךְ הוּא) (His compassion [רחמי]) extends upon them (עָלַיְיהוּ), so that they will not be abandoned from Him (דְּלָא יְהוֹן שְׁבִיקִין מִנֵּיהּ), and He will not depart from them (וְאִיהוּ דְּלָא אִסְתָּלַק מִנַּיְיהוּ), and they will return toward Him (וִיתוּבוּן לָקֳבְלֵיהּ).

When Kudsha Berikh Hu brings close (כַּד מְקָרֵב קוּדְשָׁא בְּרִיךְ הוּא), He brings close with the right hand (בִּימִינָא מְקָרֵב), and when He pushes away (וְכַד דָּחֵי), He pushes away with the left (בִּשְׂמָאלָא דָּחֵי). Even at the moment He pushes away (וּבְשַׁעֲתָא דְּדָחֵי), the right hand draws close (יְמִינָא מְקָרֵב). From this side He pushes away (מִסִּטְרָא דָּא דָּחֵי), and from this side He brings close (וּמִסִּטְרָא דָּא מְקָרֵב), and Kudsha Berikh Hu never removes His compassion from them (וְקוּדְשָׁא בְּרִיךְ הוּא לָא שָׁבִיק רַחֲמוֹי מִנַּיְיהוּ).

Come and see (תָּא חֲזֵי), what is written (מַה כְּתִיב), (Isaiah 57): "He went rebelliously in the way of his heart" (וַיֵּלֶךְ שׁוֹבָב בְּדֶרֶך לִבּוֹ). And it is written after it (וּכְתִיב בַּתְרֵיהּ): "I have seen his ways, and I will heal him; I will guide him and recompense him and his mourners with comforts" (דְּרָכָיו רָאִיתִי וְאֶרְפָּאֵהוּ וְאַנְחֵהוּ וַאֲשַׁלֵּם נִחֻמִים לוֹ וְלַאֲבֵלָיו). "He went rebelliously" (וַיֵּלֶךְ שׁוֹבָב), even though the wicked act (אַף עַל גַּב דְּחַיָּיבִין עַבְדִין), all that they do intentionally (כָּל מַה דְּעַבְדִין בְּזָדוֹן), walking in the way of their own hearts (דְּאַזְלִין בְּאָרְחָא דְּלִבַּיְיהוּ), and others rebuke them (וְאַחֲרָנִין עַבְדִין בְּהוּ הַתְרָאָה), and they refuse to heed them (וְלָא בָּעָאן לְצַיְיתָא לוֹן). When they finally repent (בְּשַׁעֲתָא דְּתָבִין בִּתְיוּבְתָּא), and take the good path of repentance (וְנַטְלִין אָרְחָא טָבָא דִּתְיוּבְתָּא), behold healing is prepared for them (הָא אַסְוָותָא זְמִינָא לָקֳבְלַיְהוּ).

Now we must examine (הַשְׁתָּא אִית לְאִסְתַּכְּלָא), whether the verse speaks about the living (אִי עַל חַיָּיא אָמַר קְרָא), or about the dead (אוֹ עַל מֵתַיָּיא אָמַר קְרָא). For the first part of the verse (דְּהָא רֵישָׁא דִּקְרָא), is not like the latter part (לָאו אִיהוּ סֵיפָא). And the latter is not like the first (וְסֵיפָא, לָאו אִיהוּ רֵישָׁא). The first part of the verse (רֵישָׁא דִּקְרָא), appears to speak of the living (אַחְזֵי עַל חַיָּיא), while its end (וְסוֹפֵיהּ), appears to speak of the dead (אַחְזֵי עַל מֵתַיָּיא). Rather, the verse (אֶלָּא, קְרָא), speaks thus (אָמַר), while a person is still alive (בְּעוֹד דְּבַר נָשׁ אִיהוּ בְּחַיּיוֹ), and it is thus (וְהָכִי הוּא): "He went rebelliously in the way of his heart" (וַיֵּלֶךְ שׁוֹבָב בְּדֶרֶך לִבּוֹ), because the Evil inclination within him (בְּגִין דְּיֵצֶר הָרַע דְּבֵיהּ), is strong and overpowers him (תַּקִּיף וְאִתְתָּקַּף בֵּיהּ).

Thus, he goes rebelliously (וְעַל דָּא אָזִל שׁוֹבָב), and does not wish to return in repentance (וְלָא בָּעֵי לְאָתָבָא בִּתְיוּבְתָּא). Kudsha Berikh Hu sees his ways (קוּדְשָׁא בְּרִיךְ הוּא חָמֵי אָרְחוֹי), that they are going astray (דְּקָא אַזְלִין בְּבִישׁ), without benefit (בְּלָא תּוֹעַלְתָּא). Kudsha Berikh Hu then says (אָמַר קוּדְשָׁא בְּרִיךְ הוּא), "I Myself must strengthen his hand" (אֲנָא אִצְטְרִיכְנָא לְאַתְקְפָא בִּידֵיהּ). Thus, it is written (הֲדָא הוּא דִכְתִיב), "I have seen his ways" (דְּרָכָיו רָאִיתִי), (and I will heal him) ([וְאַרְפְּאֵהוּ]). Because he is walking in darkness (דְּקָא אַזְלִין בְּחָשׁוֹכָא), I must provide healing for him (אֲנָא בָּעֵי לְמֵיהָב לֵיהּ אַסְוָותָא). Thus, it is written (הֲדָא הוּא דִכְתִיב), "And I will heal him" (וְאֶרְפָּאֵהוּ). Kudsha Berikh Hu places within his heart (קוּדְשָׁא בְּרִיךְ הוּא אִיהוּ אָעִיל בְּלִבֵּיהּ), the way of repentance (אָרְחֵיהּ דִתִיוּבְתָּא), and healing for his soul (וְאַסְוָותָא לְנִשְׁמָתֵיהּ). "And I will guide him" (וְאַנְחֵהוּ). What does "and I will guide him" mean? (מַאי וְאַנְחֵהוּ). As you say (כְּמָה דְאַתְּ אָמֵר): "Go, guide the people" (לֵךְ נְחֵה אֶת הָעָם) (Exodus 32).

Kudsha Berikh Hu guides him on the upright path (אַנְהִיג לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּאֹרַח מֵישָׁר), as one who grasps another’s hand firmly (כְּמַאן דְּאַתְקִיף בִּידָא דְּאַחֲרָא), leading him out of darkness (וְאַפְקֵיהּ מִגּוֹ חֲשׁוֹכָא). "And I will recompense comforts to him and to his mourners" (וַאֲשַׁלֵּם נִחוּמִים לוֹ וְלַאֲבֵלָיו). It seems from here that he was dead (הָא אִתְחָזֵי דְּמִיתָא אִיהוּ). Indeed, he certainly was dead (אִין, וַדַּאי מֵיתָא אִיהוּ), and though physically alive (וְקַיְּימָא בַּחַיִּין דְּהוֹאִיל), because he was wicked (וְאִיהוּ רָשָׁע), he is called "dead" (מֵיתָא אִקְרֵי). What then is meant by "I will recompense comforts to him and to his mourners"? (מַהוּ וַאֲשַׁלֵּם נִחוּמִים לוֹ וְלַאֲבֵלָיו).

Rather, Kudsha Berikh Hu acts kindly towards human beings (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא עָבִיד טִיבוּ עִם בְּנֵי נָשָׁא), for from thirteen years onward (דְּכֵיוָן דְּעָאל מִי"ג שְׁנִין וּלְהָלְאָה), He assigns him two guardian angels (פָּקִיד עִמֵּיהּ תְּרֵין מַלְאָכִין נְטוּרִין דְּנַטְרֵי לֵיהּ); one on his right (חַד מִימִינֵּיהּ), and one on his left (וְחַד מִשּׂמָאלֵיהּ). When a person walks the upright path (כַּד אָזִיל בַּר נָשׁ בְּאֹרַח מֵישָׁר), they rejoice over him (אִינּוּן חַדָּאן בֵּיהּ), strengthening him joyfully (וְאִתָּקִיפוּ עִמֵּיהּ בְּחֶדְוָה), proclaiming before him (מַכְרְזָן קָמֵיהּ וְאַמְרִין): "Give honor to the image of the King!" (הָבוּ יְקָר לְדִיּוּקְנָא דְּמַלְכָּא).

Yet when he walks a crooked path (וְכַד אָזִיל בְּאֹרַח עָקִימוּ), they mourn for him (אִינּוּן מִתְאַבְּלָן עָלֵיהּ), and depart from him (וּמִתְעַבְרָן מִנֵיה). But once Kudsha Berikh Hu strengthens him (כֵּיוָן דְּאַתְקִיף בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא), guiding him back to the upright path (וְאַנְהִיג לֵיהּ בְּאֹרַח מֵישָׁר), it is written (כְּדֵין כְּתִיב), "I will recompense comforts to him and to his mourners" (וַאֲשַׁלֵּם נִחֻמִים לוֹ וְלַאֲבֵלָיו). And I will repay consolations to him first (וַאֲשַׁלֵּם נִחוּמִים לוֹ בְּקַדְמִיתָא), for he has now repented and is comforted concerning what he did in the past (דְּאִיהוּ אִתְנְחַם עַל מַה דְּעָבַד בְּקַדְמִיתָא), and concerning his current actions (וְעַל מַה דְּעָבַד הַשְׁתָּא), and he returns in repentance (וְתָב בִּתְיוּבְתָּא). Afterward, "to his mourners" (וּבָתַר כֵּן וְלַאֲבֵלָיו)—these angels who mourned over him when they departed from him (אִינּוּן מַלְאָכִין דַּהֲווֹ מִתְאַבְּלָן עָלֵיהּ כַּד אִתְעֲבָרוּ מִנֵּיהּ). Now that they return to be with him (וְהַשְׁתָּא דְּאִתְהַדָּרוּ בַּהֲדֵיהּ), there is surely comfort on all sides (הָא וַדַּאי נִחוּמִים לְכָל סִטְרִין).

Now he is truly alive (וְהַשְׁתָּא אִיהוּ חַי וַדַּאי), alive in every aspect (חַי בְּכָל סִטְרִין), attached to the Tree of Life (אָחִיד בְּאִילָנָא דְּחַיֵּי). And because he is attached to the Tree of Life (וְכֵיוָן דְּאָחִיד בְּאִילָנָא דְּחַיֵּי), he is then called a "Ba'al Teshuvah" (כְּדֵין אִקְרֵי בַּעַל תְּשׁוּבָה). For Knesset Yisrael itself (דְּהָא כְּנֶסֶת יִשְׂרָאֵל), is also called "Teshuvah" (תְּשׁוּבָה אוּף הָכִי אִקְרֵי), and he is therefore called "Ba'al Teshuvah" (וְאִיהוּ בַּעַל תְּשׁוּבָה אִקְרֵי). The ancient sages declared (וְקַדְמָאֵי אָמְרוּ), he is literally a "Ba'al Teshuvah" (בַּעַל תְּשׁוּבָה מַמָּשׁ). For this reason (וְעַל דָּא), "even completely righteous individuals cannot stand" (אֲפִילּוּ צַדִּיקִים גְּמוּרִים אֵינָם יְכוֹלִים לַעֲמוֹד), "in the place where Ba'alei Teshuvah stand" (בְּמָקוֹם שֶׁבַּעֲלֵי תְּשׁוּבָה עוֹמְדִים).