8

The Midrash says: שאלו לחכמה החוטא מהו עונשו, אמרה להם וחטאים תרדף רעה (משלי יג: כא). שאלו לנבואה החוטא מהו עונשו, אמרה להם הנפש החוטאת היא תמות (יחזקאל יח: ד). שאלו לתורה חוטא מה עונשו, אמרה להם יביא אשם ויתכפר לו. שאלו להקב"ה החוטא מהו עונשו, א' להם יעשה תשובה ויתכפר לו, הדא היא דכת' טוב וישר י"י וגו' (תהלים כה: ח) Translation (Pesikta de-Rab ...


3

Not from Chazal, but this probably counts as sefarim hakedoshim. Mesillat Yesharim 4: לפי שורת הדין ממש: היה ראוי שהחוטא יענש מיד תיכף לחטאו בלי המתנה כלל. וגם שהעונש עצמו יהיה בחרון אף, כראוי למי שממרה פי הבורא יתברך שמו. ושלא יהיה תיקון לחטא כלל. כי הנה באמת, איך יתקן האדם את אשר עיות והחטא כבר נעשה? הרי שרצח האדם את חברו, הרי שנאף, איך יוכל לתקן הדבר הזה?...


3

There seems to be some question and differing opinions about whether he did complete Teshuva or not . Most opinions hold that he did complete Teshuva. However,The Tosfos Yeshanim Yoma 38B, asks a similar question to the one being asked here; How can we use the name Yishmael if based on the Gemora Sanhedrin mentioned in this question he was a Rasha? He ...


3

Here is a guy with a situation worse the yours: בבלי ע"ז יז א אלעזר בן דורדיא שלא הניח זונה אחת בעולם ... שמע שיש זונה אחת בכרכי הים והיתה נוטלת כיס דינרין בשכרה נטל כיס דינרין והלך ועבר עליה שבעה נהרות בשעת הרגל דבר הפיחה אמרה כשם שהפיחה זו אינה חוזרת למקומה כך אלעזר בן דורדיא אין מקבלין אותו בתשובה הלך וישב בין שני הרים ... הניח ראשו בין ברכיו ...


2

Rabbi Akiva Eiger (Gilion hashas baba basra 16b) brings the Toras Chaim who asks on the gemara in Sanhedrin 104a that why did Yishmael need saving if he did teshuva. However the Reishonim in Yuma 38b imply that the gemara in Sanhedrin held Yishmael didn't do Teshuva. Therefore it's a machlokes whether Yishmael did teshuva or not. I've seen Rav Yehonasan ...


2

Rambam himself writes (Teshuvah 1:4): עָבַר עַל כְּרֵתוֹת וּמִיתוֹת בֵּית דִּין וְעָשָׂה תְּשׁוּבָה, תְּשׁוּבָה וְיוֹם הַכִּפּוּרִים תּוֹלִין וְיִסּוּרִין הַבָּאִין עָלָיו גּוֹמְרִין לוֹ הַכַּפָּרָה. If he violated [something whose punishment is] excision or death by the courts and he repented, repentance and Yom Kippur suspend [judgement] and ...


2

It could be written in other places, but in Kochavei Ohr 3:12 Rav Yitzchak Blazer says definitively: אוּלָם כְּכָל אֲשֶׁר יַרְבֶּה הָאָדָם לְהַכִּיר וּלְהַבְחִין אֶת מִשְׁקַל כֹּבֶד עָו‍ֹן. וּלְהָבִין וּלְהַשְׂכִּיל אֶת גֹּדֶל הָרָעָה וְהָאַשְׁמָה הָרַבָּה שֶׁל חֵטְא וְעָו‍ֹן. לְהַמְרוֹת אֶת רְצוֹן ה' יִתְבָּרַךְ שְׁמוֹ מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ־...


2

Generally speaking, zechus avos seems to work in 2 ways. Behavioral: By inheriting the zakus (purity of character) of the avos, we are more inclined to align ourselves with the ratzon Hashem in the long term, even if we have fallen short currently. One of the primary sources for this notion is in the Nephesh Hachayim, where Rb Chaim Volozhin discusses why ...


2

(The TL;DR: Teshuvah for the sin, no. Teshuvah for any trace of the personality still around that was able to do that sin, good idea. Closed with personal story.) The Rambam discusses two kinds of teshuvah. Hilkhos Teshuvah opens (ch. 1-2) with a discussion of abandoning one's bad actions. Teshuvah for what we did, breaking bad habits, and taking steps to do ...


1

From the Kitzur Shulchan Aruch 165:6, it is implied that there is no actual obligation for an adult to do Teshuva for the transgressions they did as a child, but it is recommended for the adult to "accept upon themselves some sort of repentance". Here is the quote (emphasis mine): קָטֹן שֶׁגָּנַב אֵיזֶה דָבָר, אִם הוּא בְעָיִן, מְחֻיָבִין ...


1

Rav Eliyahu Dessler in Michtav M'Eliyahu (cheilek alef - p.8) has an essay that focuses on understanding G-d's trait of Rachamim - mercy, and in particular, how it manifests itself along with Zechus Avos. He focuses on the specific middos that the avos excelled in and notes how it is this that creates a link to future generations. Their devotion and mesirus ...


1

Mishlei is generally teaching a practical morality. It is about life, not about the soul after death. Someone who messes with another man's wife will be burned from having held her, as one who holds coals. (See the preceding pesukim.) This is true here and now, and has nothing to do with teshuva. Teshuva may be possible, but it would be necessary and ...


1

The great Rabbi Aryeh Kaplan once wrote it an unpublished letter: I essentially started from ground zero around the time I was 13. That's not so terrible. Rabbi Eliezer HaGadol started when he was 20, and Rabbi Akiba when he was 40. It's not when you start, it's what you do after you start! And in another letter: I didn't start till I was 14. It was ...


1

Like the Gemara says, even after the world is finished, Gehenom will not end for (certain) reshaim. Also the last verse of Yeshayahu (66:24) talks about eternal fire for reshaim: "And they shall go out and see the corpses of the people who rebelled against Me, for their worm shall not die, and their fire shall not be quenched, and they shall be an ...


1

No. Non-Jews may only offer a burnt offering to G-d. Rambam Hilchot Ma'aseh HaKorbanot 3:2: וְאֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים אוֹ עֲבָדִים מְבִיאִין כָּל הַקָּרְבָּנוֹת. אֲבָל הָעַכּוּ''ם אֵין מְקַבְּלִין מֵהֶן אֶלָּא עוֹלוֹת בִּלְבַד שֶׁנֶּאֱמַר (ויקרא כב כה) "וּמִיַּד בֶּן נֵכָר לֹא תַקְרִיבוּ אֶת לֶחֶם אֱלֹהֵיכֶם". אֲפִלּוּ עוֹלַת הָעוֹף מְקַבְּלִין ...


1

My interpretation: Chizkiyah knows from the beginning, that there is always "a chance to turn things around", but he also knows that chances are slim, so he does not take the risk. Isaiah tells him that he sinned for doing God's calculations, and now he is doomed. Chizkiyah, knowing that there is always a chance, goes for a double bet - not only that he ...


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