הלכה אויף תהילים 25:8

But what is this that king David said: "Good and upright is the Lord; therefore doth he instruct sinners in the way. He guideth the humble in justice; and He teacheth the humble His way" (Ibid. 210.11)? This is a reference to the prophets who were sent to make the ways of God known, and to turn the people to repentance. Moreover, He endowed them with a power to study and understand, as it is the tendency of every man to pursue wisdom and righteousness as long as he is trained in the ways of wisdom. This is in harmony with what our Masters, of blessed memory! said: "He who comes to be cleansed receives aid"³Shabbat, 104a; Yoma, 38b. Minahot, 29a. G., as if saying: "He will find himself aided in the matter he strives after. Now, reverting back to the subject of predestination is it not written in the Torah: "Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them" (Gen. 113), lo, here is a decree against the Egyptians to do evil? And it, moreover, written: "And this people will rise up, and go astray after the foreign gods of the land" (Deut. 31.16), lo, here is a decree against Israel to worship idolatry, then why visit retribution upon them? Because He did not decree that that particularly known person shall be the one to go astray. Forsooth, every individual of those who did go astray to worship idolatry, had he not done so to worship of his own free will, he would not have worshiped. And God made known no more than custom of the world. This is like to one who says: "Among this people will be righteous and wicked". Not because of this will the wicked one say that it had long since been decreed that he should be an evildoer, seeing that God made known to Moses that there will be wicked people among Israel. Or, this is like the subject of poverty, of which it is said: "For the poor shall never cease out of the land" (Ibid. 15.11). Likewise the Egyptians, if each and every one of those who vexed and wronged Israel had no desire so to wrong them, he had it in his power to refrain from doing it; for, He did not decree against a particular man, but made known to Abraham that in the end his seed will be enslaved in a land which is not theirs. But we have already stated that it is not within the power to comprehend the foreknowledge of the Holy One, blessed is He!

But what is this that king David said: "Good and upright is the Lord; therefore doth he instruct sinners in the way. He guideth the humble in justice; and He teacheth the humble His way" (Ibid. 210.11)? This is a reference to the prophets who were sent to make the ways of God known, and to turn the people to repentance. Moreover, He endowed them with a power to study and understand, as it is the tendency of every man to pursue wisdom and righteousness as long as he is trained in the ways of wisdom. This is in harmony with what our Masters, of blessed memory! said: "He who comes to be cleansed receives aid"³Shabbat, 104a; Yoma, 38b. Minahot, 29a. G., as if saying: "He will find himself aided in the matter he strives after. Now, reverting back to the subject of predestination is it not written in the Torah: "Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them" (Gen. 113), lo, here is a decree against the Egyptians to do evil? And it, moreover, written: "And this people will rise up, and go astray after the foreign gods of the land" (Deut. 31.16), lo, here is a decree against Israel to worship idolatry, then why visit retribution upon them? Because He did not decree that that particularly known person shall be the one to go astray. Forsooth, every individual of those who did go astray to worship idolatry, had he not done so to worship of his own free will, he would not have worshiped. And God made known no more than custom of the world. This is like to one who says: "Among this people will be righteous and wicked". Not because of this will the wicked one say that it had long since been decreed that he should be an evildoer, seeing that God made known to Moses that there will be wicked people among Israel. Or, this is like the subject of poverty, of which it is said: "For the poor shall never cease out of the land" (Ibid. 15.11). Likewise the Egyptians, if each and every one of those who vexed and wronged Israel had no desire so to wrong them, he had it in his power to refrain from doing it; for, He did not decree against a particular man, but made known to Abraham that in the end his seed will be enslaved in a land which is not theirs. But we have already stated that it is not within the power to comprehend the foreknowledge of the Holy One, blessed is He!

Of what manner is the root of piety? When a man’s heart inclines toward qualities of piety and it is made difficult for him because all mock him and shame him and say things to torment him and recall his former evil deeds, let him not leave his piety because of the scorners, but let him acquire good qualities little by little, day after day: “he that gathereth little by little shall increase” (Prov. 13:11). Concerning this it is stated, “If thou art wise, thou art wise for thyself” (Prov. 9:12). Concerning the scorners it is written “They make a man an offender by words” (Isa. 29:21), i.e., they (the scorners) speak badly about those who perform the commandments. It is a great sin to say to a penitent, “Remember thy former deeds”¹Baba Metzia 58b. after he has evidenced through good deeds his desire to acquire the qualities of piety. He is not disturbed by the laughter of the scorners. Those that recall his former deeds are regarded as if closing the door to the penitent. And let him say to himself that his being shamed will be counted for him as a great merit and as righteousness.²Berakoth 12b. And the pure fear of God enters his heart and purifies his heart and body of all evil because he will be aided from heaven to be strengthened in the fear of God. And so they said, “He who comes to be purified is assisted from heaven.”³Shabbath 104a. And they prepare for him to make full repentance, for the doors of repentance are not shut.⁴Midrash Tehillim, ed. Solomon Buber (Wilna: Romm Publisher, 1891), p. 313. And precept leads to precept,⁵Aboth 4:2. and now as the man enters through the doors of repentance he will pray day and night before his Creator that He rescue him from Divine Justice and there occur no stumbling through himself. And to the extent that a man treads in his piety and has no inclination to turn aside from his meritorious way—for it is upright in his sight—so the Master of Uprightness will lead him in the upright path. And thus David said, “Good and upright is the Lord; therefore doth He instruct sinners in the way. He guideth the humble in justice; and He teacheth the humble His way” (Ps. 25:8). And as he enters piety with difficulty so will it be the more difficult for him to leave his good way because of shame, because people might say, thus is it now known that this man strives for outward appearances only⁶Samuel 16:7. and in order to deceive people he has feigned piety, and it is forbidden to deceive people, even a gentile.⁷Hullin 94a. And because piety is difficult to achieve initially it is good to start during youth, as it is written, “Remember then thy Creator in the days of thy youth” (Eccl. 12:1); “and even when he is old he will not depart from it” (Prov. 22:6). For the repentance of an old man, when he is aged and the desires are gone, resembles a man indulging in slander with his tongue gone and he speaks no more. But when a man returns while yet in his strength and might and his passion threatens to make itself master over him and he subdues it, this sort of repentance is the most praiseworthy. And a mighty act he performs indeed through controlling his intense and strong passion. Concerning this it is said, “and he that ruleth his spirit (rather) than he that taketh a city” (Prov. 16:32). And for each matter which is difficult for the individual but which he nevertheless accomplishes, his reward is very great.⁸Aboth 5:26.