DEUT1574 "And if I am for myself, what am I?" [Avos 1:4]. Even when I am for myself, trying with all my might to right my soul, and constantly contemplating wisdom--what am I? For man's reach is limited and lacking. Through effort and improvement he can still only achieve a small degree of virtue. [As such,] see who I am and what my life is [worth] when I am not for myself--[refusing] to make the effort and bother to mend my soul. [Man] is comparable to a field possessing poor soil; with all the effort to improve it and with all the toil in cultivating it, the field will [still] produce [only] a small amount of grain. Yet, if no effort is put into its improvement, it will not sprout or raise up any sort of vegetation; only thorns and thistles will grow. [This verse, Bereishis 3:18].

SHOW FULL EXCERPT

DEUT1581 See [[LEV599]] Leviticus 19:17 reprove GATES 247-9

SHOW FULL EXCERPT

DEUT1585 See [[DEUT128]] Deuteronomy 4:30 return GATES 3-5

SHOW FULL EXCERPT

DEUT1588 See [[DEUT128]] Deuteronomy 4:30 return GATES 3-5

SHOW FULL EXCERPT

DEUT1651 The first way [by which man can arouse himself to return from his evil behavior] [is as follows]: When hardship befalls a person, he must take heed and acknowledge that this is the outcome of his conduct and actions, and that his sins have brought this upon him. He should return to Hashem, and He will be compassionate to him [Yeshayahu 55:7], as the pasuk says [this verse]. Observe human nature. If one were to offend another, and then, when in trouble, he were to express regret and be very accommodating because he needed his help, the other would look askance at such expressions of regret, as Yiftach said (Shoftim 11:7): "So why have you come to me now when you are in distress?" It is through Hashem's kindness that He accepts repentance resulting from distress--it finds favor before Him, and He responds with unconditional love to the sinner upon his return to Him on the day of reproof and from the midst of distress, as the pesukim say (Hoshea 14:2-5): "Return, Yisrael, unto Hashem your God; for you have stumbled on account of your sin. Take with you words [of confession]… I will heal their errant ways and love them unconditionally," and (Mishlei 3:12), "For Hashem admonishes the one He loves, and [then], as a father and a son, He will favor [him]."

SHOW FULL EXCERPT

DEUT1671 See [[GEN805]] Genesis 13:13 sinners GATES 169-71

SHOW FULL EXCERPT

DEUT1687 See [[DEUT387]] Deuteronomy 8:14 haughty GATES 53-54

SHOW FULL EXCERPT

DEUT1697 (Continued from [[GEN1379]] Genesis 32:13 said GATES 107) So, too, over their deficiencies in serving Hashem; one is counted guilty and blamed over this [failing] as he would be for the gravest of sins, as our Sages, z"l, said (Yerushalmi Chagigah 1:7), "HaKadosh Baruch Hu was willing to overlook the sins of illicit relations and murder, but He was not willing to overlook the sin of the neglect of Torah [study]." [Rabbeinu Yonah is referring to the overall fulfillment of the Divine will as reflected and manifest through Torah study. As such, the concern is not adequately serving Hashem and the neglect of Torah study are one and the same.] Surely [this should be so] for those who are filled with evil, whose primary thoughts and deeds deal with their physical wants and the vanities of the times [I.e., They should certainly be distraught and guilt-ridden over their feelings". Yet, their souls do not come to true fear [of Heaven]; to give serious thoughts about achieving this, within the inner chambers of their hearts [Yechezkel 8:12], at specific times, is beneath them. Torah is not a part of their daily concerns, and within their hearts soul–searching has been lost--they are a people bereft of counsel [this verse], and they are on the lowest moral plane.

SHOW FULL EXCERPT

DEUT1698 There are some people who, as a result of their preoccupation with worldly affairs, do not free themselves for the designated times needed for comprehending their end, as the pasuk states (Iyov 4:21), "Their excess journeys [from them], and they die bereft of wisdom." This means: "Their excess"--their money--"journeys" from them when they travel [from this world], for they derive no benefit from it. On the contrary, it has deprived them of much good, since it causes them to "die bereft of wisdom" – – – for they were not wise enough to comprehend their end, to mend their souls, and to prepare provisions for the way, as the pasuk states [this verse], "Were they wise, they would understand this; they would comprehend their end."

SHOW FULL EXCERPT

DEUT1702 [Although the sin of illicit relations is greater than that of theft, the punishment of theft has the quality of bringing the day of catastrophe closer and speeding up the unfolding of [calamitous] future events [this verse]. They also said (Koheles Rabbah 1:13), "In a se'ah [a measure of volume] filled with sins--there is none among them that prosecutes as much as theft.

SHOW FULL EXCERPT