איש או אשה כי יעשו מכל חטאת האדם וגו' והתודו וגו', איתא בהאר"י ז"ל שבעוד שלא שב, נותן חלילה כח במעשים טובים לסטרא אחרא ר"ל, ובאמת בעזיבת חטא די לזה, ואחר כך כשתהיה אפשר לו יתקן יותר בווידוי וחרטה בפירוש, ובסיגוף אם תהיה אפשר לו, וכן פירשנו (משלי כ״ח:י״ג) ומודה ועוזב ירוחם לשון דרחים רבנן (שבת דכ"ג ע"ב) פירוש, אפשר שיבא לאהבתו יתברך שמו אם מודה ועוזב, כי מקובל עבדות שלו והוא רצוי, אך אחר כך יעשה מה שלבו חפץ בתשובה, וכן שמעתי מספרים בשם הרב ר' ישראל בעל שם ז"ל: (זכרון זאת פ' בא).
And G‑d spoke to Moses, saying: Speak to the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against G‑d, and that soul be found guilty, they shall confess sin which they committed; and shall make restitution for his guilt in full… (Numbers 5:5-7) The Arizal taught that until a person repents, the good that he does empowers the side of evil, G‑d forbid. However, by simply refraining from sin one prevents this. Afterward, when possible, he can rectify more through verbal confession, feelings of regret, and even mortification.1In general, the Baal Shem Tov rejected the use of self-affliction in the repentance process, such as fasting, privation and other forms of self-denial. However, various Chasidic Tzaddikim in later generations reaffirmed their usefulness, in measure, in the teshuva process. Thus, it is written: “He that covers his transgressions shall not prosper; but one who confesses and forsakes them shall obtain mercy” (Proverbs 28:13). The word “mercy” (yerucham) is related to the phase: “d’rachim rabbanen” – “one who loves the Rabbis.”2Shabbos 23b. The Hebrew word “to show mercy” – rachem – is related to the Aramaic word for love – rechima. Meaning, by confessing and abandoning [one’s sins], one attains a love of G‑d. One’s deeds will be accepted, and one will be find grace. Afterward, however, he can do whatever he wants in penetance. I saw this in seforim in the name of the Baal Shem Tov. Zichron Zos, Bo
איש או אשה כי יעשו מכל חטאת האדם וגו' והתודו וגו', איתא בהאר"י ז"ל שבעוד שלא שב, נותן חלילה כח במעשים טובים לסטרא אחרא ר"ל, ובאמת בעזיבת חטא די לזה, ואחר כך כשתהיה אפשר לו יתקן יותר בווידוי וחרטה בפירוש, ובסיגוף אם תהיה אפשר לו, וכן פירשנו (משלי כ״ח:י״ג) ומודה ועוזב ירוחם לשון דרחים רבנן (שבת דכ"ג ע"ב) פירוש, אפשר שיבא לאהבתו יתברך שמו אם מודה ועוזב, כי מקובל עבדות שלו והוא רצוי, אך אחר כך יעשה מה שלבו חפץ בתשובה, וכן שמעתי מספרים בשם הרב ר' ישראל בעל שם ז"ל:
(זכרון זאת פ' בא).
And G‑d spoke to Moses, saying: Speak to the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against G‑d, and that soul be found guilty, they shall confess sin which they committed; and shall make restitution for his guilt in full… (Numbers 5:5-7)
The Arizal taught that until a person repents, the good that he does empowers the side of evil, G‑d forbid. However, by simply refraining from sin one prevents this. Afterward, when possible, he can rectify more through verbal confession, feelings of regret, and even mortification.1In general, the Baal Shem Tov rejected the use of self-affliction in the repentance process, such as fasting, privation and other forms of self-denial. However, various Chasidic Tzaddikim in later generations reaffirmed their usefulness, in measure, in the teshuva process.
Thus, it is written: “He that covers his transgressions shall not prosper; but one who confesses and forsakes them shall obtain mercy” (Proverbs 28:13). The word “mercy” (yerucham) is related to the phase: “d’rachim rabbanen” – “one who loves the Rabbis.”2Shabbos 23b. The Hebrew word “to show mercy” – rachem – is related to the Aramaic word for love – rechima. Meaning, by confessing and abandoning [one’s sins], one attains a love of G‑d. One’s deeds will be accepted, and one will be find grace. Afterward, however, he can do whatever he wants in penetance. I saw this in seforim in the name of the Baal Shem Tov.
Zichron Zos, Bo