Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: Anyone who says that David sinned with Bathsheba is nothing other than mistaken, as it is stated: “And David succeeded in all his ways; and the Lord was with him” (I Samuel 18:14). Is it possible that sin came to his hand and nevertheless the Divine Presence was with him? However, how then do I establish the meaning of the rebuke of the prophet Nathan: “Why have you despised the word of the Lord, to do that which is evil in My sight? Uriah the Hittite you have smitten with the sword, and his wife you have taken to be your wife, and him you have slain with the sword of the children of Ammon” (II Samuel 12:9), indicating that David sinned? The Gemara answers: David sought to do evil and have relations with Bathsheba while she was still married to Uriah but did not do so. Rav said: Rabbi Yehuda HaNasi, who descends from the house of David, seeks to teach the verse in favor of David.
Rav Huna stated above that David failed with two sins. What were they? One was the incident in which he had Uriah killed. The other was the matter of the incitement of David to conduct a census of the Jewish people (see II Samuel 24:1), which led to many deaths in a plague. The Gemara asks: But were these his only two sins? There is also the incident of Bathsheba, in which he took another man’s wife as his own. The Gemara answers: There, in that case, punishment was exacted from him separately, so the matter is no longer listed among his sins, as it is written with regard to this incident: “And he shall restore the lamb fourfold” (II Samuel 12:6). The lamb was a metaphor for Bathsheba, and ultimately David was indeed given a fourfold punishment for taking Bathsheba: The first child born to Bathsheba and David died (see II Samuel 12:13–23); David’s son Amnon was killed; Tamar, his daughter, was raped by Amnon (see II Samuel 13); and his son Avshalom rebelled against him and was ultimately killed (see II Samuel 15–18). The Gemara asks: If sins for which David was punished separately are not counted, one could ask: There, too, with regard to the sin of the census, he was punished separately, as it is written: “And the Lord sent a plague against Israel from the morning until the appointed time” (II Samuel 24:15). The Gemara responds: There, David was not punished personally, in his own body; rather, the punishment was inflicted on the Jewish people. The Gemara challenges this: There, too, in the incident with Bathsheba, David was not punished personally, in his own body; rather, it was his children who suffered punishment. The Gemara answers: That is not so; he was punished personally, in his own body, for that sin, as Rav Yehuda said that Rav said: David was stricken with leprosy for six months after that incident, and the Sanhedrin withdrew from him in protest over his behavior, and the Divine Presence also left him. As it is written that David prayed: “May those who fear You return to me, and they who know Your testimonies” (Psalms 119:79). Since he prayed for the return of those who fear God and who know His testimonies, referring to the Sages of the Sanhedrin, it can be inferred that they had withdrawn from him. And it is written as well: “Restore to me the joy of Your salvation, let a vigorous spirit support me” (Psalms 51:14), where David asks for the return of the Divine Spirit, which had left him.
(א) שמשון גבור שבגבורים ודוד חסיד שבחסידים ושלמה חכם שבחכמים ונכשלו שמשון ע"י אשה ונכשל דוד ע"י יפת תואר ואשת אוריה לכך נכתב ענין שמשון ודוד ושלמה שנכשלו כדי להודיע תוקף אהבת נשים שיותר מדאי הוא והגדיל יצר הרע על הטובים ומגיד לנו שלא על חנם כתב לנו לא תתחתן בם שהרי מלך חכם על כל החכמי' נכשל בהם ונשים נכריות הטו את לבבו וכ"ש שאר העם. וכן גבור שבגבורים נכשל באשה והכל הוא מפני שהיה רגיל בין הנכריות ולצאת לחוצה לארץ והוא שופט להודיע שאין מגלים סוד לנשים כי אם לא הגיד לדלילה לא היה נכשל. לכך אמר שיהו נזהרים מן אשה נכרית ואשה זרה בכל מקום שכתוב אשה נכרית גויה או גיורת אשה זרה יהודית והודיע מעשה דוד להודיע כי ראש החסידים שכל עסקו לשם שמים. ואעפ"כ כשראה אשה נכשל ואף עלפי שקרוב לזקנה. וכ"ש שבחור צרך להזהר מלהביט באשה ולהתרחק מאשה. ונכתב מעשה רות. מפני שהיתה צנועה ביותר ועשתה חסד גדול לנעמי שעזבה נעמי בבית שלא תתבייש. והיא מלקטת לצורך נעמי. ולבלתי לכת אחרי הבחורים שאם היתה לוקח איש לא היה מניח לה לפרנס נעמי ועתה לקחה בועז וילדה בן לכן יצאו ממנה מלכים ונביאים ולכך זכה לוט שהלך עם אברהם מחרן שנתחתנו בזרע אברהם:
(כב) הוּא הָיָה אוֹמֵר, הַיִּלּוֹדִים לָמוּת, וְהַמֵּתִים לְהֵחָיוֹת, וְהַחַיִּים לִדּוֹן. לֵידַע לְהוֹדִיעַ וּלְהִוָּדַע שֶׁהוּא אֵל, הוּא הַיּוֹצֵר, הוּא הַבּוֹרֵא, הוּא הַמֵּבִין, הוּא הַדַּיָּן, הוּא עֵד, הוּא בַעַל דִּין, וְהוּא עָתִיד לָדוּן. בָּרוּךְ הוּא, שֶׁאֵין לְפָנָיו לֹא עַוְלָה, וְלֹא שִׁכְחָה, וְלֹא מַשּׂוֹא פָנִים, וְלֹא מִקַּח שֹׁחַד, שֶׁהַכֹּל שֶׁלּוֹ. וְדַע שֶׁהַכֹּל לְפִי הַחֶשְׁבּוֹן. וְאַל יַבְטִיחֲךָ יִצְרְךָ שֶׁהַשְּׁאוֹל בֵּית מָנוֹס לְךָ, שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר, וְעַל כָּרְחֲךָ אַתָּה נוֹלָד, וְעַל כָּרְחֲךָ אַתָּה חַי, וְעַל כָּרְחֲךָ אַתָּה מֵת, וְעַל כָּרְחֲךָ אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:
(22) He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complainant, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you born, against your will you live, against your will you will die, and against your will you will give an account and reckoning before the King of the kings of kings, the Holy One, blessed be He.
(כב) לָכֵ֞ן אֱמֹ֣ר לְבֵֽית־יִשְׂרָאֵ֗ל כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יֱהֹוִ֔ה לֹ֧א לְמַעַנְכֶ֛ם אֲנִ֥י עֹשֶׂ֖ה בֵּ֣ית יִשְׂרָאֵ֑ל כִּ֤י אִם־לְשֵׁם־קׇדְשִׁי֙ אֲשֶׁ֣ר חִלַּלְתֶּ֔ם בַּגּוֹיִ֖ם אֲשֶׁר־בָּ֥אתֶם שָֽׁם׃ (כג) וְקִדַּשְׁתִּ֞י אֶת־שְׁמִ֣י הַגָּד֗וֹל הַֽמְחֻלָּל֙ בַּגּוֹיִ֔ם אֲשֶׁ֥ר חִלַּלְתֶּ֖ם בְּתוֹכָ֑ם וְיָדְע֨וּ הַגּוֹיִ֜ם כִּֽי־אֲנִ֣י יְהֹוָ֗ה נְאֻם֙ אֲדֹנָ֣י יֱהֹוִ֔ה בְּהִקָּדְשִׁ֥י בָכֶ֖ם לְעֵינֵיהֶֽם׃ (כד) וְלָקַחְתִּ֤י אֶתְכֶם֙ מִן־הַגּוֹיִ֔ם וְקִבַּצְתִּ֥י אֶתְכֶ֖ם מִכׇּל־הָאֲרָצ֑וֹת וְהֵבֵאתִ֥י אֶתְכֶ֖ם אֶל־אַדְמַתְכֶֽם׃ (כה) וְזָרַקְתִּ֧י עֲלֵיכֶ֛ם מַ֥יִם טְהוֹרִ֖ים וּטְהַרְתֶּ֑ם מִכֹּ֧ל טֻמְאוֹתֵיכֶ֛ם וּמִכׇּל־גִּלּ֥וּלֵיכֶ֖ם אֲטַהֵ֥ר אֶתְכֶֽם׃ (כו) וְנָתַתִּ֤י לָכֶם֙ לֵ֣ב חָדָ֔שׁ וְר֥וּחַ חֲדָשָׁ֖ה אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וַהֲסִ֨רֹתִ֜י אֶת־לֵ֤ב הָאֶ֙בֶן֙ מִבְּשַׂרְכֶ֔ם וְנָתַתִּ֥י לָכֶ֖ם לֵ֥ב בָּשָֽׂר׃ (כז) וְאֶת־רוּחִ֖י אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וְעָשִׂ֗יתִי אֵ֤ת אֲשֶׁר־בְּחֻקַּי֙ תֵּלֵ֔כוּ וּמִשְׁפָּטַ֥י תִּשְׁמְר֖וּ וַעֲשִׂיתֶֽם׃
(קמט) וּנְתַנֶּה תֹּקֶף1
(קנג) וּנְתַנֶּה
(קנד) תֹּקֶף קְדֻשַּׁת הַיּוֹם.
(קנה) כִּי הוּא נוֹרָא וְאָיוֹם.
(קנו) וּבוֹ תִנָּשֵׂא מַלְכוּתֶֽךָ.
(קנז) וְיִכּוֹן בְּחֶֽסֶד כִּסְאֶֽךָ.
(קנח) וְתֵשֵׁב עָלָיו בֶּאֱמֶת.
(קנט) אֱמֶת כִּי אַתָּה הוּא דַיָּן
(קס) וּמוֹכִֽיחַ וְיוֹדֵֽעַ וָעֵד.
(קסא) וְכוֹתֵב וְחוֹתֵם וְסוֹפֵר וּמוֹנֶה.
(קסב) וְתִזְכֹּר כָּל הַנִּשְׁכָּחוֹת.
(קסג) וְתִפְתַּח אֶת סֵֽפֶר הַזִּכְרוֹנוֹת.
(קסד) וּמֵאֵלָיו יִקָּרֵא.
(קסה) וְחוֹתָם יַד כָּל אָדָם בּוֹ.
(קסו) וּבְשׁוֹפָר גָּדוֹל יִתָּקַע.
(קסז) וְקוֹל דְּמָמָה דַקָּה יִשָּׁמַע.
(קסח) וּמַלְאָכִים יֵחָפֵזוּן.
(קסט) וְחִיל וּרְעָדָה יֹאחֵזוּן.
(קע) וְיֹאמְרוּ
(קעא) הִנֵּה יוֹם הַדִּין.
(קעב) לִפְקֹד עַל צְבָא מָרוֹם בַּדִּין.
(קעג) כִּי לֹא יִזְכּוּ בְעֵינֶֽיךָ
(קעד) בַדִּין.
(קעה) וְכָל בָּאֵי עוֹלָם יַעַבְרוּן לְפָנֶֽיךָ
(קעו) כִּבְנֵי מָרוֹן.
(קעז) כְּבַקָּרַת רוֹעֶה עֶדְרוֹ.
(קעח) מַעֲבִיר צֹאנוֹ תַּֽחַת שִׁבְטוֹ.
(קעט) כֵּן תַּעֲבִיר וְתִסְפֹּר וְתִמְנֶה.
(קפ) וְתִפְקֹד נֶֽפֶשׁ כָּל חָי.
(קפא) וְתַחְתֹּךְ קִצְבָה לְכָל בְּרִיּוֹתֶֽיךָ.
(קפב) וְתִכְתֹּב אֶת גְּזַר דִּינָם:
(קפג) בְּרֹאשׁ הַשָּׁנָה יִכָּתֵבוּן
(קפד) וּבְיוֹם צוֹם כִּפּוּר יֵחָתֵמוּן.
(קפה) כַּמָּה יַעַבְרוּן.
(קפו) וְכַמָּה יִבָּרֵאוּן.
(קפז) מִי יִחְיֶה. וּמִי יָמוּת.
(קפח) מִי בְקִצּוֹ.
(קפט) וּמִי לֹא בְקִצּוֹ.
(קצ) מִי בַמַּֽיִם. וּמִי בָאֵשׁ.
(קצא) מִי בַחֶֽרֶב. וּמִי בַחַיָּה.
(קצב) מִי בָרָעָב. וּמִי בַצָּמָא.
(קצג) מִי בָרַֽעַשׁ. וּמִי בַמַּגֵּפָה.
(קצד) מִי בַחֲנִיקָה וּמִי בַסְּקִילָה.
(קצה) מִי יָנוּחַ.
(קצו) וּמִי יָנֽוּעַ.
(קצז) מִי יִשָּׁקֵט.
(קצח) וּמִי יִטָּרֵף.
(קצט) מִי יִשָּׁלֵו.
(ר) וּמִי יִתְיַסָּר.
(רא) מִי יֵעָנִי.
(רב) וּמִי יֵעָשֵׁר.
(רג) מִי יִשָּׁפֵל.
(רד) וּמִי יָרוּם:
(רו) וּתְשׁוּבָה וּתְפִלָּה וּצְדָקָה
(רז) מַעֲבִירִין אֶת רֽוֹעַ הַגְּזֵרָה:
(רח) כִּי כְּשִׁמְךָ כֵּן תְּהִלָּתֶֽךָ.
(רט) קָשֶׁה לִכְעֹס וְנֽוֹחַ לִרְצוֹת.
(רי) כִּי לֹא תַחְפֹּץ בְּמוֹת הַמֵּת.
(ריא) כִּי אִם בְּשׁוּבוֹ מִדַּרְכּוֹ וְחָיָה.
(ריב) וְעַד יוֹם מוֹתוֹ
(ריג) תְּחַכֶּה לּוֹ.
(ריד) אִם יָשׁוּב מִיַּד תְּקַבְּלוֹ:
(ריה) אֱמֶת כִּי אַתָּה הוּא יוֹצְרָם.
(ריו) וְאַתָּה יוֹדֵֽעַ יִצְרָם.
(ריז) כִּי הֵם בָּשָׂר וָדָם:
(ריח) אָדָם יְסוֹדוֹ מֵעָפָר
(ריט) וְסוֹפוֹ לֶעָפָר.
(רכ) בְּנַפְשׁוֹ יָבִיא לַחְמוֹ.
(רכא) מָשׁוּל כְּחֶֽרֶס הַנִּשְׁבָּר.
(רכב) כְּחָצִיר יָבֵשׁ.
(רכג) וּכְצִיץ נוֹבֵל.
(רכד) כְּצֵל עוֹבֵר.
(רכה) וּכְעָנָן כָּלָה.
(רכו) וּכְרֽוּחַ נוֹשָֽׁבֶת.
(רכז) וּכְאָבָק פּוֹרֵֽחַ.
(רכח) וְכַחֲלוֹם יָעוּף:
(רכט) וְאַתָּה הוּא מֶֽלֶךְ
(רל) אֵל חַי וְקַיָּם:
(רלב) אֵין קִצְבָה לִשְׁנוֹתֶיֽךָ.
(153) Let us describe
(154) the great holiness of this day,
(155) for it is awesome and frightening.
(156) On this day, Your Kingship is uplifted,.
(157) and Your throne is established with kindness,(158) and You sit upon it in truth.
(159) True that You are judge,
(160) admonisher, knower and witness;
(161) and You inscribe, seal, record and count,
(162) and recall all forgotten things.
(163) You open the book of records
(164) and it reads of itself;
(165) and the signature of every man is in it.
(166) A great shofar is sounded,
(167) and a silent, gentle voice is heard;
(168) and the angels are alarmed,
(169) pangs of fear and trembling seize them,
(170) and they declare,
(171) “behold the Day of Judgment.”
(172) The heavenly host is arraigned in judgment,
(173) for they are not guiltless in Your eyes
(174) in judgment.
(175) All mankind pass before You
(176) like young sheep.
(177) As a shepherd inspects his flock,
(178) making his sheep pass under his rod,
(179) so do You cause to pass, count, number,
(180) and review the soul of every living being,
(181) determining the life-span of every creature;
(182) and You record the decree of their judgment.
(183) On Rosh Hashana their decree is inscribed,
(184) and on Yom Kippur it is sealed,
(185) how many will pass away
(186) and how many will be created,
(187) who will live and who will die;
(188) who will come to his timely end,
(189) and who to an untimely end;
(190) who will perish by fire and who by water;
(191) who by the sword and who by beast;
(192) who by hunger and who by thirst;
(193) who by earthquake and who by the plague;
(194) who by strangling and who by stoning;
(195) who will be at rest
(196) and who will wander about;
(197) who will have serenity
(198) and who will be confused;
(199) who will be tranquil
(200) and who will be tormented;
(201) who will become poor
(202) and who will become wealthy;
(203) who will be brought to a low state
(204) and who will be uplifted.
(205)
Congregation followed by Chazzan:
(206) But repentance, and prayer and charity
(207) annul the evil decree (or the evilness of the decree)
(208) For as Your Name, so is Your praise,
(209) You are slow to anger and easy to pacify;(210) For You do not desire death [for the sinner]
(211) but that he turn from his evil way and live.(212) And even until his dying day,
(213) You wait for him—
(214) if he repents, You immediately accept him.
(215) True, You are their Creator,
(216) and You know their impulse
(217) that they are [but] flesh and blood.
(218) Man, his beginning is from dust
(219) and ends in dust;
(220) risking his life, he gets his bread,
(221) he is like a potsherd that is broken,
(222) like grass that withers,
(223) like the flower that fades,
(224) like the shadow that passes,
(225) like the cloud that vanishes,
(226) like the wind that blows,
(227) like the dust that flies,
(228) and like a fleeting dream.
(229) But You are the King,
(230) the Almighty, the living and everlasting God.
(231)
The Ark is closed
(232) There is no end to Your years
(א) כְּלֵי עֵץ, וּכְלֵי עוֹר, וּכְלֵי עֶצֶם, וּכְלֵי זְכוּכִית, פְּשׁוּטֵיהֶן טְהוֹרִים, וּמְקַבְּלֵיהֶן טְמֵאִים. נִשְׁבְּרוּ, טָהָרוּ. חָזַר וְעָשָׂה מֵהֶם כֵּלִים, מְקַבְּלִין טֻמְאָה מִכָּאן וּלְהַבָּא. כְּלֵי חֶרֶס וּכְלֵי נֶתֶר, טֻמְאָתָן שָׁוָה. מִטַּמְּאִין וּמְטַמְּאִין בַּאֲוִיר, וּמִטַּמְּאִין מֵאֲחוֹרֵיהֶן, וְאֵינָן מִטַּמְּאִין מִגַּבֵּיהֶן, וּשְׁבִירָתָן הִיא טָהֳרָתָן:
(1) Vessels of wood, vessels of leather, vessels of bone or vessels of glass: If they are simple they are clean If they form a receptacle they are unclean. If they were broken they become clean again. If one remade them into vessels they are susceptible to impurity henceforth. Earthen vessels and vessels of sodium carbonate are equal in respect of impurity: they contract and convey impurity through their air-space; they convey impurity through the outside but they do not become impure through their backs; and when broken they become clean.
PSALM 130
שְׁמַע קוֹלֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ חוּס וְרַחֵם עָלֵֽינוּ וְקַבֵּל בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵֽנוּ: הֲשִׁיבֵֽנוּ יְהֹוָה אֵלֶֽיךָ וְנָשֽׁוּבָה חַדֵּשׁ יָמֵֽינוּ כְּקֶֽדֶם:
אַל תַּשְׁלִיכֵֽנוּ מִלְּפָנֶֽיךָ וְרֽוּחַ קָדְשְׁךָ אַל תִּקַּח מִמֶּֽנּוּ:
אַל תַּשְׁלִיכֵֽנוּ לְעֵת זִקְנָה כִּכְלוֹת כֹּחֵֽנוּ אַל תַּעַזְבֵֽנוּ:
Hear our voice, Adonoy, our God; spare us and have compassion on us, and accept our prayers mercifully and willingly.
Lead us back to You, Adonoy and we shall find the way back; renew our days as of old. Cast us not away from Your Presence, and Your holy spirit take not from us.
Do not cast us off in time of old age, when our strength fails, do not forsake us.
(ט) וְנִסְלַח לְכָל עֲדַת בְּנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם כִּי לְכָל הָעָם בִּשְׁגָגָה:
(י) סְלַח נָא לַעֲוֹן הָעָם הַזֶּה כְּגֹֽדֶל חַסְדֶּֽךָ וְכַאֲשֶׁר נָשָֽׂאתָה לָעָם הַזֶּה מִמִּצְרַֽיִם וְעַד הֵֽנָּה: וְשָׁם נֶאֱמַר:
(יב) וַיֹּֽאמֶר יְהֹוָה סָלַֽחְתִּי כִּדְבָרֶֽךָ:
(יד) בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם שֶׁהֶחֱיָֽנוּ וְקִיְּמָֽנוּ וְהִגִּיעָֽנוּ לַזְּמַן הַזֶּה:
(9) Forgive the entire congregation of the Children of Yisrael and the stranger amongst them; for the entire people sin unintentionally.
(10) Please pardon the sins of this nation in accordance with the greatness of Your lovingkindness; and as You forgave this people from when it left Mitzrayim until now. And there it is said:
(11) Congregation says three times:
(12) “And Adonoy said I have pardoned [them] as you have asked”
(13) Chazzan says and congregation repeats each word after him:
(14) Blessed are You, Adonoy, our God, King of the Universe Who has kept us alive and sustained us and brought us to this time.
(15) The Ark is closed:
(תלח) אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ
(תלט) אָמְנָם כֵּן.
(תמ) יֵצֶר סוֹכֵן בָּֽנוּ.
(תמא) בָּךְ לְהַצְדֵּק.
(תמב) רַב
(תמג) צֶדֶק.
(תמד) וַעֲנֵנוּ. סָלַֽחְתִּי:
(תמה) גְּעֹל מְרַגֵּל.
(תמו) וְגַם פַּגֵּל סִפְּרוֹ.
(תמז) דּוֹד שׁוֹאֵג בְּקוֹל.
(תמח) יִתֵּן קוֹל דְבָרוֹ. סָלַֽחְתִּי:
(תמט) הַס קַטֵּגוֹר.
(תנ) וְקַח סַנֵּגוֹר מְקוֹמוֹ.
(תנא) וִיהִי יְהֹוָה לְמִשְׁעָן לוֹ.
(תנב) לְמַעַן נָאֳמוֹ.
(תנג) סָלַֽחְתִּי:
(תנד) זְכוּת אֶזְרָח.
(תנה) גַּם יִפְרַח לְשׁוֹשַׁנָּה.
(תנו) חֵטְא הַעֲבֵר.
(תנז) וְקוֹל הַגְבֵּר
(תנח) מִמְּעוֹנָה.
(תנט) סָלַֽחְתִּי:
(תס) טוֹב וְסַלָּח.
(תסא) מְחַל וּסְלַח אֲשָׁמִים.
(תסב) יָהּ הַקְשֵׁב.
(תסג) וְגַם הָשֵׁב מִמְּרוֹמִים.
(תסד) סָלַֽחְתִּי:
(תסה) כְּאֵב תַּחְבוֹשׁ.
(תסו) וּבְצוּל תִּכְבּוֹשׁ עֲוֹנִי.
(תסז) לְךָ תְהִלָּה.
(תסח) אֱמֹר מִלָּה לְמַעֲנִי.
(תסט) סָלַֽחְתִּי:
(תע) מְחֵה פֶֽשַׁע.
(תעא) וְגַם רֶֽשַׁע
(תעב) בְּנֵי בְרִית.
(תעג) נְהַג חַסְדֶּֽךָ
(תעד) כֵּן הוֹדֶֽךָ לִשְׁאֵרִית.
(תעה) סָלַֽחְתִּי:
(תעו) סְכוֹת רַחֲשִׁי.
(תעז) וְגַם לַחֲשִׁי תִּרְצֶה.
(תעח) עָוֹן נוֹשֵׂא.
(תעט) לְמַעַנְךָ עֲשֵׂה. וְתִפְצֶה.
(תפ) סָלַֽחְתִּי:
(תפא) פְּנֵה לְעֶלְבּוֹן.
(תפב) מְקוֹם עָוֹן לְהָשִׂים.
(תפג) צַֽחַן הָסֵר.
(תפד) וְגַם תְּבַשֵּׂר.
(תפה) לְבָךְ חוֹסִים.
(תפו) סָלַֽחְתִּי:
(תפז) קוֹלִי שְׁמַע.
(תפח) וּרְאֵה דֶֽמַע עֵינִי.
(תפט) רִיב רִיבִי. שְׁעֵה נִיבִי.
(תצ) וַהֲשִׁיבֵֽנִי. סָלַֽחְתִּי:
(תצא) שֶֽׁמֶץ טַהֵר.
(תצב) כְּעָב מַהֵר.
(תצג) כְּנֶאֱמַר.
(תצד) תִּמְחֶה פֶֽשַׁע. לְעַם נוֹשַׁע.
(תצה) וְתֹאמַר. סָלַֽחְתִּי:
(438) Our God and God of our fathers!
(439) It is truly so—
(440) that the Evil Inclination dominates us,
(441) therefore only You can justify us,
(442) You Who are abundant
(443) in [merciful] judgment;
(444) and answer us, “I have pardoned.”
(445) Abhor the tale-bearer [Satan],
(446) and also discredit his record,
(447) beloved [God] Possesor of a mighty voice,
(448) let Your voice proclaim, “I have pardoned.”
(449) Silence the accuser,
(450) and let [our] advocate take his place;
(451) and may Adonoy be his support,
(452) for the sake of His word—
(453) “I have pardoned.”
(454) May the merit of our father Avraham
(455) blossom forth for the rose [Yisrael];
(456) remove [our] sins
(457) and may [Your] voice be mightily heard
(458) from Your dwelling [saying]:
(459) “I have pardoned.”
(460) [You Who are] good and grants pardon,
(461) forgive and pardon those who are guilty,
(462) God, listen [to our plea],
(463) and answer us from Your heavens, [saying]:
(464) “I have pardoned.”
(465) Heal my wound
(466) and in the depths, conceal my iniquity;
(467) for it is Your praise,
(468) to say for my sake:
(469) “I have pardoned.”
(470) Blot out the deliberate sins,
(471) and the wickedness
(472) of the children of Your covenant;
(473) exercise Your loving kindness,
(474) and also Your glory to the remnant [Yisrael]
(475) [by saying]: “I have pardoned.”
(476) Listen to my innermost thoughts—
(477) accept my silent prayer—
(478) forgive iniquity;
(479) for Your sake do it, and say:
(480) “I have pardoned.”
(481) Turn [and regard] the disgraced one,53This refers to the nation of Yisrael who is embarrassed and ashamed of its sinful transgression.
(482) consider it in place of our iniquity;54May our disgrace be counted as the punishment for our sins.
(483) remove the stench [of our sin],
(484) and proclaim good tidings
(485) to those who hope in You, [saying]:
(486) “I have pardoned.”
(487) Hear my voice
(488) and see the tears in my eyes,
(489) defend my cause, regard my words [of prayer],
(490) and answer me, “I have pardoned.”
(491) The stain [of my sin], cleanse;
(492) cause it to vanish speedily, like a cloud,
(493) as it is said:
(494) blot out the sin of a delivered people
(495) and say: “I have pardoned.”
(496) Almighty! King!
(א) הוֹאִיל וּרְשׁוּת כָּל אָדָם נְתוּנָה לוֹ כְּמוֹ שֶׁבֵּאַרְנוּ יִשְׁתַּדֵּל אָדָם לַעֲשׂוֹת תְּשׁוּבָה וּלְהִתְוַדּוֹת בְּפִיו מֵחֲטָאָיו וְלִנְעֹר כַּפָּיו מֵחֲטָאָיו כְּדֵי שֶׁיָּמוּת וְהוּא בַּעַל תְּשׁוּבָה וְיִזְכֶּה לְחַיֵּי הָעוֹלָם הַבָּא:
(ב) לְעוֹלָם יִרְאֶה אָדָם עַצְמוֹ כְּאִלּוּ הוּא נוֹטֶה לָמוּת וְשֶׁמָּא יָמוּת בִּשְׁעָתוֹ וְנִמְצָא עוֹמֵד בְּחֶטְאוֹ. לְפִיכָךְ יָשׁוּב מֵחֲטָאָיו מִיָּד וְלֹא יֵאָמֵר כְּשֶׁאַזְקִין אָשׁוּב שֶׁמָּא יָמוּת טֶרֶם שֶׁיַּזְקִין. הוּא שֶׁשְּׁלֹמֹה אָמַר בְּחָכְמָתוֹ (קהלת ט ח) "בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים":
(ג) אַל תֹּאמַר שֶׁאֵין תְּשׁוּבָה אֶלָּא מֵעֲבֵרוֹת שֶׁיֵּשׁ בָּהֶן מַעֲשֶׂה כְּגוֹן זְנוּת וְגֵזֶל וּגְנֵבָה. אֶלָּא כְּשֵׁם שֶׁצָּרִיךְ אָדָם לָשׁוּב מֵאֵלּוּ כָּךְ הוּא צָרִיךְ לְחַפֵּשׂ בְּדֵעוֹת רָעוֹת שֶׁיֵּשׁ לוֹ וְלָשׁוּב מִן הַכַּעַס וּמִן הָאֵיבָה וּמִן הַקִּנְאָה וּמִן הַהִתּוּל וּמֵרְדִיפַת הַמָּמוֹן וְהַכָּבוֹד וּמֵרְדִיפַת הַמַּאֲכָלוֹת וְכַיּוֹצֵא בָּהֶן מִן הַכּל צָרִיךְ לַחֲזֹר בִּתְשׁוּבָה. וְאֵלּוּ הָעֲוֹנוֹת קָשִׁים מֵאוֹתָן שֶׁיֵּשׁ בָּהֶן מַעֲשֶׂה שֶׁבִּזְמַן שֶׁאָדָם נִשְׁקָע בְּאֵלּוּ קָשֶׁה הוּא לִפְרשׁ מֵהֶם. וְכֵן הוּא אוֹמֵר (ישעיה נה ז) "יַעֲזֹב רָשָׁע" וְגוֹ':
(ד) וְאַל יְדַמֶּה אָדָם בַּעַל תְּשׁוּבָה שֶׁהוּא מְרֻחָק מִמַּעֲלַת הַצַּדִּיקִים מִפְּנֵי הָעֲוֹנוֹת וְהַחֲטָאוֹת שֶׁעָשָׂה. אֵין הַדָּבָר כֵּן אֶלָּא אָהוּב וְנֶחְמָד הוּא לִפְנֵי הַבּוֹרֵא כְּאִלּוּ לֹא חָטָא מֵעוֹלָם. וְלֹא עוֹד אֶלָּא שֶׁשְּׂכָרוֹ הַרְבֵּה שֶׁהֲרֵי טָעַם טַעַם הַחֵטְא וּפֵרַשׁ מִמֶּנּוּ וְכָבַשׁ יִצְרוֹ. אָמְרוּ חֲכָמִים מָקוֹם שֶׁבַּעֲלֵי תְּשׁוּבָה עוֹמְדִין אֵין צַדִּיקִים גְּמוּרִין יְכוֹלִין לַעֲמֹד בּוֹ. כְּלוֹמַר מַעֲלָתָן גְּדוֹלָה מִמַּעֲלַת אֵלּוּ שֶׁלֹּא חָטְאוּ מֵעוֹלָם מִפְּנֵי שֶׁהֵן כּוֹבְשִׁים יִצְרָם יוֹתֵר מֵהֶם:
(ה) כָּל הַנְּבִיאִים כֻּלָּן צִוּוּ עַל הַתְּשׁוּבָה וְאֵין יִשְׂרָאֵל נִגְאָלִין אֶלָּא בִּתְשׁוּבָה. וּכְבָר הִבְטִיחָה תּוֹרָה שֶׁסּוֹף יִשְׂרָאֵל לַעֲשׂוֹת תְּשׁוּבָה בְּסוֹף גָּלוּתָן וּמִיָּד הֵן נִגְאָלִין שֶׁנֶּאֱמַר (דברים ל א) "וְהָיָה כִי יָבֹאוּ עָלֶיךָ כָּל הַדְּבָרִים" וְגוֹ' (דברים ל ב) "וְשַׁבְתָּ עַד ה' אֱלֹהֶיךָ" (דברים ל ג) "וְשָׁב ה' אֱלֹהֶיךָ" וְגוֹ':
(ו) גְּדוֹלָה תְּשׁוּבָה שֶׁמְּקָרֶבֶת אֶת הָאָדָם לַשְּׁכִינָה שֶׁנֶּאֱמַר (הושע יד ב) "שׁוּבָה יִשְׂרָאֵל עַד ה' אֱלֹהֶיךָ". וְנֶאֱמַר (עמוס ד ו) "וְלֹא שַׁבְתֶּם עָדַי נְאֻם ה'. "וְנֶאֱמַר (ירמיה ד א) "אִם תָּשׁוּב יִשְׂרָאֵל נְאֻם ה' אֵלַי תָּשׁוּב". כְּלוֹמַר אִם תַּחֲזֹר בִּתְשׁוּבָה בִּי תִּדְבַּק. הַתְּשׁוּבָה מְקָרֶבֶת אֶת הָרְחוֹקִים. אֶמֶשׁ הָיָה זֶה שָׂנאוּי לִפְנֵי הַמָּקוֹם מְשֻׁקָּץ וּמְרֻחָק וְתוֹעֵבָה. וְהַיּוֹם הוּא אָהוּב וְנֶחְמָד קָרוֹב וְיָדִיד. וְכֵן אַתָּה מוֹצֵא שֶׁבְּלָשׁוֹן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַרְחִיק הַחוֹטְאִים בָּהּ מְקָרֵב אֶת הַשָּׁבִים בֵּין יָחִיד בֵּין רַבִּים. שֶׁנֶּאֱמַר (הושע ב א) "וְהָיָה בִּמְקוֹם אֲשֶׁר יֵאָמֵר לָהֶם לֹא עַמִּי אַתֶּם יֵאָמֵר לָהֶם בְּנֵי אֵל חָי". וְנֶאֱמַר בִּיכָנְיָהוּ בְּרִשְׁעָתוֹ (כְּתֹב) [כִּתְבוּ] (ירמיה כב ל) "אֶת הָאִישׁ הַזֶּה עֲרִירִי גֶּבֶר לֹא יִצְלַח בְּיָמָיו", (ירמיה כב כד) "אִם יִהְיֶה כָּנְיָהוּ בֶּן יְהוֹיָקִים מֶלֶךְ יְהוּדָה חוֹתָם עַל יַד יְמִינִי" וְגוֹ'. וְכֵיוָן שֶׁשָּׁב בְּגָלוּתוֹ נֶאֱמַר בִּזְרֻבָּבֶל בְּנוֹ (חגי ב כג) "בַּיּוֹם הַהוּא נְאֻם ה' צְבָאוֹת אֶקָּחֲךָ זְרֻבָּבֶל בֶּן שְׁאַלְתִּיאֵל עַבְדִּי נְאֻם ה' וְשַׂמְתִּיךָ כַּחוֹתָם":
(ז) כַּמָּה מְעֻלָּה מַעֲלַת הַתְּשׁוּבָה. אֶמֶשׁ הָיָה זֶה מֻבְדָּל מֵה' אֱלֹהֵי יִשְׂרָאֵל שֶׁנֶּאֱמַר (ישעיה נט ב) "עֲוֹנוֹתֵיכֶם הָיוּ מַבְדִּלִים בֵּינֵכֶם לְבֵין אֱלֹהֵיכֶם". צוֹעֵק וְאֵינוֹ נַעֲנֶה שֶׁנֶּאֱמַר (ישעיה א טו) "כִּי תַרְבּוּ תְפִלָּה" וְגוֹ'. וְעוֹשֶׂה מִצְוֹת וְטוֹרְפִין אוֹתָן בְּפָנָיו שֶׁנֶּאֱמַר (ישעיה א יב) "מִי בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי", (מלאכי א י) "מִי גַם בָּכֶם וְיִסְגֹּר דְּלָתַיִם" וְגוֹ'. וְהַיּוֹם הוּא מֻדְבָּק בַּשְּׁכִינָה שֶׁנֶּאֱמַר (דברים ד ד) "וְאַתֶּם הַדְּבֵקִים בַּה' אֱלֹהֵיכֶם". צוֹעֵק וְנַעֲנֶה מִיָּד שֶׁנֶּאֱמַר (ישעיה סה כד) "וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה". וְעוֹשֶׂה מִצְוֹת וּמְקַבְּלִין אוֹתָן בְּנַחַת וְשִׂמְחָה שֶׁנֶּאֱמַר (קהלת ט ז) "כִּי כְבָר רָצָה הָאֱלֹהִים אֶת מַעֲשֶׂיךָ". וְלֹא עוֹד אֶלָּא שֶׁמִּתְאַוִּים לָהֶם שֶׁנֶּאֱמַר (מלאכי ג ד) "וְעָרְבָה לַה' מִנְחַת יְהוּדָה וִירוּשָׁלםִ כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיּוֹת":
(ח) בַּעֲלֵי תְּשׁוּבָה דַּרְכָּן לִהְיוֹת שְׁפָלִים וַעֲנָוִים בְּיוֹתֵר. אִם חֵרְפוּ אוֹתָן הַכְּסִילִים בְּמַעֲשֵׂיהֶם הָרִאשׁוֹנִים וְאָמְרוּ לָהֶן אֶמֶשׁ הָיִיתָ עוֹשֶׂה כָּךְ וְכָךְ וְאֶמֶשׁ הָיִיתָ אוֹמֵר כָּךְ וְכָךְ. אַל יַרְגִּישׁוּ לָהֶן אֶלָּא שׁוֹמְעִין וּשְׂמֵחִים וְיוֹדְעִין שֶׁזּוֹ זְכוּת לָהֶם. שֶׁכָּל זְמַן שֶׁהֵם בּוֹשִׁים מִמַּעֲשֵׂיהֶם שֶׁעָבְרוּ וְנִכְלָמִים מֵהֶן זְכוּתָם מְרֻבָּה וּמַעֲלָתָם מִתְגַּדֶּלֶת. וְחֵטְא גָּמוּר הוּא לוֹמַר לְבַעַל תְּשׁוּבָה זְכֹר מַעֲשֶׂיךָ הָרִאשׁוֹנִים אוֹ לְהַזְכִּירָן לְפָנָיו כְּדֵי לְבַיְּשׁוֹ. אוֹ לְהַזְכִּיר דְּבָרִים וְעִנְיָנִים הַדּוֹמִין לָהֶם כְּדֵי לְהַזְכִּירוֹ מֶה עָשָׂה. הַכּל אָסוּר וּמֻזְהָר עָלָיו בִּכְלַל הוֹנָיַת דְּבָרִים שֶׁהִזְהִירָה תּוֹרָה עָלֶיהָ שֶׁנֶּאֱמַר (ויקרא כה יז) "וְלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ":
(1) Since free choice is granted to all men as explained, a person should always strive to do Teshuvah and to confess verbally for his sins, striving to cleanse his hands from sin in order that he may die as a Baal-Teshuvah and merit the life of the world to come.
(2) A person should always view himself as leaning towards death, with the possibility that he might die at any time. Thus, he may be found as a sinner.
Therefore, one should always repent from his sins immediately and should not say: "When I grow older, I will repent," for perhaps he will die before he grows older. This was implied by the wise counsel given by Solomon [Ecclesiastes 9:8]: "At all times, your clothes should be white."
(3) A person should not think that repentance is only necessary for those sins that involve deed such as promiscuity, robbery, or theft. Rather, just as a person is obligated to repent from these, similarly, he must search after the evil character traits he has. He must repent from anger, hatred, envy, frivolity, the pursuit of money and honor, the pursuit of gluttony, and the like. He must repent for all [of the above].
These sins are more difficult than those that involve deed. If a person is attached to these, it is more difficult for him to separate himself. In this context, [Isaiah 55:7] exhorts: "May the wicked abandon his path and the crooked man, his designs."
(4) A Baal-Teshuvah should not consider himself distant from the level of the righteous because of the sins and transgressions that he committed. This is not true. He is beloved and desirable before the Creator as if he never sinned.
Furthermore, he has a great reward for he has tasted sin and yet, separated himself from it, conquering his [evil] inclination. Our Sages declared: "In the place where Baalei Teshuvah stand, even the completely righteous are not able to stand." The level of Baalei Teshuvah transcends the level of those who never sinned at all, for they overcome their [evil] inclination more.
(5) All the prophets commanded [the people] to repent. Israel will only be redeemed through Teshuvah.
The Torah has already promised that, ultimately, Israel will repent towards the end of her exile and, immediately, she will be redeemed as [Deuteronomy 30:1-3] states: ”There shall come a time when [you will experience] all these things... and you will return to God, your Lord.... God, your Lord, will bring back your [captivity].”
(6) Teshuvah is great for it draws a man close to the Shechinah as [Hoshea 14:2] states: "Return, O Israel, to God, your Lord;" [Amos 4:6] states: "`You have not returned to Me,' declares God;" and [Jeremiah 4:1] states: "`If, you will return, O Israel,' declares God, `You will return to Me.'" Implied is that if you will return in Teshuvah, you will cling to Me.
Teshuvah brings near those who were far removed. Previously, this person was hated by God, disgusting, far removed, and abominable. Now, he is beloved and desirable, close, and dear.
Similarly, we find God employs the same expression with which He separates [Himself] from the sinners to draw close those who repent. [Hoshea 2:1] states: "Instead of saying to you: `You are not My nation,' He will tell you: `You are the children of the living God.'”
[Also, Jeremiah] speaks of Yecheniah while he was wicked [with the expression (22:30)]: "Write down this man as childless, a man who shall never prosper in his days," and [22:24]: "Would Cheniah, the son of Yehoyakim, king of Judah, be the signet ring on My right hand, I would tear him off." However, after he repented when in exile, [Chaggai 2:23] said concerning Zerubavel, his son: "'On that day,' declares the God of Hosts, `I will take you, Zerubavel, the son of Shaltiel, My servant,' declares God, `and I will place you as a signet ring.'"
(7) How exalted is the level of Teshuvah! Previously, the [transgressor] was separate from God, the Lord of Israel, as [Isaiah 59:2] states: "Your sins separate between you and your God." He would call out [to God] without being answered as [Isaiah 1:15] states: "Even if you pray many times, I will not hear."
He would fulfill mitzvot, only to have them crushed before him as [Isaiah 1:12] states: "Who asked this from you, to trample in My courts," and [Malachi 1:10] states: "`O were there one among you who would shut the doors that you might not kindle fire on My altar for no reason! I have no pleasure in you,' says the God of Hosts, `nor will I accept an offering from your hand.'”
Now, he is clinging to the Shechinah as [Deuteronomy 4:4] states: "And you who cling to God, your Lord." He calls out [to God] and is answered immediately as [Isaiah 65:24] states: "Before, you will call out, I will answer." He fulfills mitzvot and they are accepted with pleasure and joy as [Ecclesiastes 9:7] states, "God has already accepted your works," moreover, [G‑d] desires them, as [Malachi 3:4] states: "Then, shall the offering of Judah and Jerusalem be pleasing to God as in days of old and as in the former years."
(8) The manner of Baalei Teshuvah is to be very humble and modest.
If fools shame them because of their previous deeds, saying to them: "Yesterday, you would commit such and such [sins]. Yesterday, you would commit these and these [transgressions]," they will pay no attention to them. On the contrary, they will hear [this abuse] and rejoice, knowing that it is a merit for them.
Whenever they are embarrassed for the deeds they committed and shamed because of them, their merit increases and their level is raised.
It is a utter sin to tell a Baal Teshuvah, "Remember your previous deeds," or to recall them in his presence to embarrass him or to mention the surrounding circumstances or other similar matters so that he will recall what he did. This is all forbidden. We are warned against it within the general category of verbal abuse which Torah has warned us against as [Leviticus 25:17] states: "A man should not mistreat his colleague."
(א) מִצְוַת עֲשֵׂה מִן הַתּוֹרָה לִזְעֹק וּלְהָרִיעַ בַּחֲצוֹצְרוֹת עַל כָּל צָרָה שֶׁתָּבוֹא עַל הַצִּבּוּר. שֶׁנֶּאֱמַר (במדבר י ט) "עַל הַצַּר הַצֹּרֵר אֶתְכֶם וַהֲרֵעֹתֶם בַּחֲצֹצְרוֹת". כְּלוֹמַר כָּל דָּבָר שֶׁיָּצֵר לָכֶם כְּגוֹן בַּצֹּרֶת וְדֶבֶר וְאַרְבֶּה וְכַיּוֹצֵא בָּהֶן זַעֲקוּ עֲלֵיהֶן וְהָרִיעוּ:
(ב) וְדָבָר זֶה מִדַּרְכֵי הַתְּשׁוּבָה הוּא. שֶׁבִּזְמַן שֶׁתָּבוֹא צָרָה וְיִזְעֲקוּ עָלֶיהָ וְיָרִיעוּ יֵדְעוּ הַכּל שֶׁבִּגְלַל מַעֲשֵׂיהֶם הָרָעִים הוּרַע לָהֶן כַּכָּתוּב (ירמיה ה כה) "עֲוֹנוֹתֵיכֶם הִטּוּ" וְגוֹ'. וְזֶה הוּא שֶׁיִּגְרֹם לָהֶם לְהָסִיר הַצָּרָה מֵעֲלֵיהֶם:
(ג) אֲבָל אִם לֹא יִזְעֲקוּ וְלֹא יָרִיעוּ אֶלָּא יֹאמְרוּ דָּבָר זֶה מִמִּנְהַג הָעוֹלָם אֵרַע לָנוּ וְצָרָה זוֹ נִקְרָה נִקְרֵית. הֲרֵי זוֹ דֶּרֶךְ אַכְזָרִיּוּת וְגוֹרֶמֶת לָהֶם לְהִדַּבֵּק בְּמַעֲשֵׂיהֶם הָרָעִים. וְתוֹסִיף הַצָּרָה צָרוֹת אֲחֵרוֹת. הוּא שֶׁכָּתוּב בַּתּוֹרָה (ויקרא כו כז) "וַהֲלַכְתֶּם עִמִּי בְּקֶרִי" (ויקרא כו כח) "וְהָלַכְתִּי גַּם אֲנִי עִמָּכֶם בַּחֲמַת קֶרִי". כְּלוֹמַר כְּשֶׁאָבִיא עֲלֵיכֶם צָרָה כְּדֵי שֶׁתָּשׁוּבוּ אִם תֹּאמְרוּ שֶׁהִיא קֶרִי אוֹסִיף לָכֶם חֲמַת אוֹתוֹ קֶרִי:
(ט) כְּשֵׁם שֶׁהַצִּבּוּר מִתְעַנִּים עַל צָרָתָן כָּךְ הַיָּחִיד מִתְעַנֶּה עַל צָרָתוֹ. כֵּיצַד. הֲרֵי שֶׁהָיָה לוֹ חוֹלֶה אוֹ תּוֹעֶה בַּמִּדְבָּר אוֹ אָסוּר בְּבֵית הָאֲסוּרִין. יֵשׁ לוֹ לְהִתְעַנּוֹת עָלָיו וּלְבַקֵּשׁ רַחֲמִים בִּתְפִלָּתוֹ. וְאוֹמֵר עֲנֵנוּ וְכוּ' בְּכָל תְּפִלָּה שֶׁמִּתְפַּלֵּל. וְלֹא יִתְעַנֶּה בְּשַׁבָּתוֹת וְלֹא בְּמוֹעֲדוֹת וְלֹא בְּרָאשֵׁי חֳדָשִׁים וְלֹא בַּחֲנֻכָּה וּפוּרִים:
(1) It is a positive Torah commandment to cry out and sound the trumpets in the event of any difficulty that arises which affects the community, as [Numbers 10:9] states: "When... an enemy who attacks you and you sound the trumpets....
(2) This practice is one of the paths of repentance, for when a difficulty arises, and the people cry out [to God] and sound the trumpets, everyone will realize that [the difficulty] occurred because of their evil conduct, as [Jeremiah 5:25] states: "Your sins have turned away [the rains and the harvest climate]." This [realization] will cause the removal of this difficulty.
(3) Conversely, should the people fail to cry out [to God] and sound the trumpets, and instead say, "What has happened to us is merely a natural phenomenon and this difficulty is merely a chance occurrence," this is a cruel conception of things, which causes them to remain attached to their wicked deeds. Thus, this time of distress will lead to further distresses.
This is implied by the Torah's statement [Leviticus 26:27-28]: "If you remain indifferent to Me, I will be indifferent to you with a vengeance."Thus The implication of the verse is: When I bring difficulties upon you so that you shall repent and you say it is a chance occurrence, I will add to your [punishment] an expression of vengeance for that indifference [to Divine Providence].
(9) Just as the community should fast because of distress, so too, each individual should fast [when confronted by] distress. What is implied? When an individual to whom a person [feels close] is sick,. lost in the desert, or imprisoned, one should fast for his sake, ask for mercy for him in prayer...
PSALM 32
(ה) וַיֵּ֤רֶד יְהֹוָה֙ בֶּֽעָנָ֔ן וַיִּתְיַצֵּ֥ב עִמּ֖וֹ שָׁ֑ם וַיִּקְרָ֥א בְשֵׁ֖ם יְהֹוָֽה׃ (ו) וַיַּעֲבֹ֨ר יְהֹוָ֥ה ׀ עַל־פָּנָיו֮ וַיִּקְרָא֒
יְהֹוָ֣ה ׀ יְהֹוָ֔ה אֵ֥ל רַח֖וּם וְחַנּ֑וּן אֶ֥רֶךְ אַפַּ֖יִם וְרַב־חֶ֥סֶד וֶאֱמֶֽת׃ (ז) נֹצֵ֥ר חֶ֙סֶד֙ לָאֲלָפִ֔ים נֹשֵׂ֥א עָוֺ֛ן וָפֶ֖שַׁע וְחַטָּאָ֑ה וְנַקֵּה֙
לֹ֣א יְנַקֶּ֔ה פֹּקֵ֣ד ׀ עֲוֺ֣ן אָב֗וֹת עַל־בָּנִים֙ וְעַל־בְּנֵ֣י בָנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים׃ (ח) וַיְמַהֵ֖ר מֹשֶׁ֑ה וַיִּקֹּ֥ד אַ֖רְצָה וַיִּשְׁתָּֽחוּ׃
(5) יהוה came down in a cloud—and stood with him there, proclaiming the name יהוה. (6) יהוה passed before him and proclaimed: “!יהוה! יהוה a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness, (7) extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin—and erasing - surely not erasing all punishment, but visiting the iniquity of parents upon children and children’s children, upon the third and fourth generations.” (8) Moses hastened to bow low to the ground in homage,
His deeds to the children of Israel. (8) The LORD is compassionate and gracious,
slow to anger, abounding in steadfast love. (9) He will not contend forever,
or nurse His anger for all time. (10) He has not dealt with us according to our sins,
nor has He requited us according to our iniquities. (11) For as the heavens are high above the earth,
so great is His steadfast love toward those who fear Him. (12) As east is far from west,
so far has He removed our sins from us. (13) As a father has compassion for his children,
so the LORD has compassion for those who fear Him. (14) For He knows how we are formed;
He is mindful that we are dust.
(ד) וַיֹּ֣אמֶר יְהֹוָ֔ה הַהֵיטֵ֖ב חָ֥רָה לָֽךְ׃
(6) Seek GOD where (or when) He can be found,
Call out while [God] is near. (7) Let the wicked give up their ways,
The sinful, their plans;
Let each one turn back to GOD
So as to be pardoned;
To our God,
Who freely forgives. (8) For My plans are not your plans,
Nor are My ways your ways
—declares GOD. (9) But as the heavens are high above the earth,
So are My ways high above yourAnd My thoughts above your thoughts.
As it is written, Seek God where (or when) He may be found and from there you shall ask of the the Lord your God and you will find Him...
Or perhaps it means when a person is able to find his heart removed from daily thoughts and free from material needs and concerns - then a person finds his heart.
(ח) וְהָיָה כַּאֲשֶׁר יָרִים משֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְגוֹ' (שמות יז), וְכִי יָדָיו שֶׁל משֶׁה עוֹשׂוֹת מִלְחָמָה אוֹ שׁוֹבְרוֹת מִלְחָמָה. אֶלָּא לוֹמַר לְךָ, כָּל זְמַן שֶׁהָיוּ יִשְׂרָאֵל מִסְתַּכְּלִים כְּלַפֵּי מַעְלָה וּמְשַׁעְבְּדִין אֶת לִבָּם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם הָיוּ מִתְגַּבְּרִים. וְאִם לָאו, הָיוּ נוֹפְלִין. כַּיּוֹצֵא בַדָּבָר אַתָּה אוֹמֵר (במדבר כא), עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל נֵס, וְהָיָה כָּל הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי. וְכִי נָחָשׁ מֵמִית, אוֹ נָחָשׁ מְחַיֶּה. אֶלָּא, בִּזְמַן שֶׁיִּשְׂרָאֵל מִסְתַּכְּלִין כְּלַפֵּי מַעְלָה וּמְשַׁעְבְּדִין אֶת לִבָּם לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם, הָיוּ מִתְרַפְּאִים, וְאִם לָאו, הָיוּ נִמּוֹקִים. חֵרֵשׁ, שׁוֹטֶה, וְקָטָן, אֵין מוֹצִיאִין אֶת הָרַבִּים יְדֵי חוֹבָתָן. זֶה הַכְּלָל, כֹּל שֶׁאֵינוֹ מְחֻיָּב בַּדָּבָר, אֵינוֹ מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן:
(8) Incidental to the discussion of the required intent when sounding the shofar, the mishna cites the verse: “And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed” (Exodus 17:11). It may be asked: Did the hands of Moses make war when he raised them or break war when he lowered them? Rather, the verse comes to tell you that as long as the Jewish people turned their eyes upward and subjected their hearts to their Father in Heaven, they prevailed, but if not, they fell. Similarly, you can say: The verse states: “Make for yourself a fiery serpent, and set it upon a pole; and it shall come to pass, that everyone that is bitten, when he sees it, he shall live” (Numbers 21:8). Once again it may be asked: Did the serpent kill, or did the serpent preserve life? Rather, when the Jewish people turned their eyes upward and subjected their hearts to their Father in Heaven, they were healed, but if not, they rotted from their snakebites. Returning to its halakhic discussion, the mishna continues: A deaf-mute, an imbecile, or a minor who sounds the shofar cannot discharge the obligation on behalf of the community. This is the principle with regard to similar matters: Whoever is not obligated to do a certain matter cannot discharge the obligation on behalf of the community.