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]."

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DEUT1650 [There are six motivations to repentance:] (1) When many troubles come upon a man he should commune with his heart, acknowledging that these troubles are the fruits of his ways and actions, and that his sins and evil ways have brought them upon him; and he should return to God, who will be compassionate to him, as it is written [this verse]: "And many evils and troubles shall come upon them, so that they will say on that day: 'Have these evils not come upon us because our God is not among us?'" And this type of repentance is accepted by God. This is not the case with men, for if one man sins against another and, when in dire straits, is regretful and humbles himself before him, requiring his help, this regret will be scorned by the other, as Yiftach said (Shoftim 11:7): "And why have you come to me now when you are in distress?" But it is among the lovingkindness is of the Blessed One that He accepts repentance resulting from affliction and that it finds favor with Him, as it is written (Hoshea 14:2): "Return, O Israel, to Hashem your God, for you have stumbled in your transgression," and (:5): "I shall heal their backslidings; I shall love them freely." And it is written (Mishlei 3:12): "For whom Hashem loves He chastises, and is reconciled with, as a father with his son." But if one does not repent in his affliction then his punishment is doubled, as in the case of a king of flesh and blood. If he chastises one who has sinned against him and the other refuses to except his chastisement, he will chastise him even more and place an even heavier yoke upon him. So with the Holy One Blessed be He, as it is written (Yayikra 26:18): "And if you will not for all this listen to me, then I will afflict you even more." And if he does not reflect that these evils come upon him because of his sins and considers them a chance happening, then he will be the object of great wrath, since he does not believe that he is being afflicted because of his sins.

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DEUT1652 Divine Providence is constantly watching over those who have obtained that blessing which is prepared for those who endeavor to obtain it. If man frees his thoughts from worldly matters, obtains the knowledge of God in the right way, and rejoices in that knowledge, it is impossible that any kind of evil should befall him while he is with God, and God with him. When he does not meditate on God, and when he is separated from God, then God is also separated from him; then he is exposed to any evil that might befall him; for it is only that intellectual link with God that secures the presence of Providence and protection from evil accidents. Hence it may occur that the perfect man is at times not happy, whilst no evil befalls those who are imperfect; in these cases what happens to them is due to chance. This principle I also find expressed in the law. Comp. [this verse]. It is clear that we ourselves are the cause of this hiding of the face, and that the screen that separates us from God is of our own creation. This is the meaning of the words: "And I will surely hide My face in that day, for all the evils which they shall have wrought." (Deuteronomy 31:18). There is undoubtedly no difference in this regard between one person and a whole community. It is now clearly established that the cause of our being exposed to chance, and abandoned to destruction like cattle, is to be found in our separation from God. (Maimonides).

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DEUT1653 See [[DEUT1652]] Deuteronomy 31:17 hide AGUS 144-5

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DEUT1654 It was taught: R. Akiva says: Whence is it derived that one must repeat a lesson to his disciple until he learns it? From "and teach it to the children of Israel" (Eruvin 54b)

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DEUT1655 The central Book of Judaism, the Torah itself, is called a song, Shira [this verse]. Rabbi Naftali Tzvi Yehuda Berlin explains why the Torah is referred to by this term. He states that every song has lyrics and feelings that are implied beneath the surface and not plainly stated. So too, the Torah's main ideas and deeper concepts are not found in the plain text, but must be understood on a hidden, more subtle level, like a song. Ideas in the Torah, like in a song, are often intentionally illusive and implied, and not openly written (Ha'amek Davar, "Introduction to Genesis"). Perhaps, in addition, just as a song has many levels of understanding, the Torah is intended to be understood on many levels. And just as the song contains many feelings and moods within it and varies from person to person, so too, the Torah generates different feelings and moods for different people. Finally, just as the song inspires people, deeply moving them to action and change, so too, the Torah is meant to inspire individuals to act and to change.

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DEUT1656 It was taught: R. Akiva says: Whence is it derived that one must repeat a lesson to his disciples until they are fully conversant with it? From: "place it in their mouths" (Eruvin 54b)

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DEUT1657 Each Jew shall write his own sefer Torah. A person's actions are largely a function of the opportunities that he has at hand. For this reason, Hashem wants each Jewish male to have his own sefer Torah in close proximity to him. Thereby, he can learn from it at any time and gain knowledge and fear of Hashem, without having to go to a friend or to a synagogue to learn from a sefer Torah there. By having one’s own sefer Torah, one quickly comes to appreciate the mitzvos--that each one is much more precious than silver or gold. We are commanded to fulfill this mitzvah even if we have inherited a sefer Torah from our parents. Clearly, the more sifrei Torah there are, the better, for they can be lent to Jews who cannot write one and lack the means to hire a scribe to do so. Also, many people prefer reading a new sefer Torah as opposed to an old one inherited from one's parents. One should realize that although the main duty is to write one’s own sefer Torah, the mitzvah also requires us to make maximum efforts to produce books and other learning materials that are reflective of the Torah, are themselves Torah, or are written in the interests of the Torah. Each Jew, to the best of his ability and for the reasons stated above, must help to generate more Torah works, even if he already owns a large Torah library as a family inheritance.

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DEUT1658 This is as people say: "A full stomach is the host of many ills" (Berachoth 32a)

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DEUT1659 See [[GEN634]] Genesis 8:21 evil DUTIES 543

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