The hearts of all who fear God should tremble with the reflection that all the deeds of the creature are known to the Creator, and will be by Him accounted to them for good or evil. God is ready at all times to acknowledge true penitence; and of repentance there are seven degrees:

First, the righteous man, who repents his misconduct as soon as he becomes aware of his sin. This is the best and most complete.

Secondly, of the man who has for some time led a life of sin, yet who, in the vigor of his days, gives over his evil ways and conquers his wrong inclinations. As Solomon has said, "Remember thy Creator in the days of thy youthful vigor." While in the prime of life abandon thy evil ways.

Thirdly, of the one who was prevented by some cause from the commission of a contemplated sin, and who truly repents his evil intention. "Happy is the man who fears the Lord," said the Psalmist. The man, not the woman? Aye, all mankind. The word is used to denote strength; those who repent while still in their youth.

Fourthly, of the one who repents when his sin is pointed out to him, and he is rebuked for the same, as in the instance of the inhabitants of Nineveh. They repented not until Jonah proclaimed to them, "Yet forty days more, and Nineveh shall be overthrown." The men of Nineveh believed in God's mercy, and though the decree had been pronounced against them, yet they repented. "And God saw their work, that they had returned from their evil ways, and God bethought Himself of the evil which He had spoken that He would do to them, and He did it not." Therefore say the Rabbis, "Our brethren, neither sackcloth nor fasting will gain forgiveness for sins; but repentance of the heart and good deeds; for it is not said of the men of Nineveh, 'God saw their fasting and sackcloth,' but 'God saw their work, that they had turned from their evil ways.'"

Fifthly, of those who repent when trouble befalls them. How much nobler is this than human nature! Instance Jephtah: "Did ye not hate me … and why are ye come unto me now when you are in distress?" But the infinite mercy of our God accepts even such repentance; as it is written, "When thou art in tribulation, and all these things have overtaken thee … then wilt thou return unto the Lord thy God." Founded upon this is the proverb of the fathers, "Repentance and good deeds form a shield against punishment."

Sixthly, the repentance of age. Even when man grows old and feeble, if he repents truly, his atonement will be received. As the Psalmist says, "Thou turnest man to contrition, and sayest, 'Return, ye children of men.'" Meaning, man can return at any time or any age, "Return, ye children of men."

Say the Rabbis, "Although a man has been righteous in his youth and vigor, yet if he rebels against the will of God in his old age, the merit of his former goodness shall be lost to him, as it is written, 'When a righteous man turns away from his righteousness and doeth wrong, and dieth therefor; through his wrong which he hath done must he die.' But a man who has been wicked in his early days, and feels true sorrow and penitence in his old age, shall not be called 'wicked' any more. This, however, is not gracious penitence when it is so long delayed."

Seventhly, is the last degree of penitence. Of the one who is rebellious against his Creator during all the days of his life; turns to Him only when the hand of death is laid upon him.

Say the Rabbis, if a person is sick, and the hour of his decease approaches, they who are by his deathbed should say to him, "Confess thy sins to thy Creator."

They who are near the point of death should confess their shortcomings. The sick man is as the man who is before a court of justice. The latter may have advocates to defend him or laud his case, but the only advocates of the former must be penitence and good deeds. As is written in the Book of Job, "If there be now about him one single angel as defender, one out of a thousand, to tell for man his uprightness; then is he gracious unto him, and saith, 'Release him from going down to the pit; I have found an atonement.'"

Thus we have seven different degrees of penitence, and he who neglects them all must suffer in the world to come. Therefore fulfill the duties laid upon you; repent as long as you are able to amend. As the Rabbis say, 'Repent in the antechamber, that thou mayest enter the room of state.'

"Turn ye, turn ye from your evil ways; wherefore will ye die, O house of Israel!" exclaimed the prophet Ezekiel; and what does this warning mean? without repentance ye shall die.

Penitence is thus illustrated by a parable:—

There was once a great ship which had been sailing for many days upon the ocean. Before it reached its destination, a high wind arose, which drove it from its course; until, finally, becalmed close to a pleasant-appearing island, the anchor was dropped. There grew upon this island beautiful flowers and luscious fruits in "great profusion"; tall trees lent a pleasing, cooling shade to the place, which appeared to the ship's passengers most desirable and inviting. They divided themselves into five parties; the first party determined not to leave the ship, for said they, "A fair wind may arise, the anchor may be raised, and the ship sail on, leaving us behind; we will not risk the chance of missing our destination for the temporary pleasure which this island offers." The second party went on shore for a short time, enjoyed the perfume of the flowers, tasted of the fruit, and returned to the ship happy and refreshed, finding their places as they had left them; losing nothing, but rather gaining in health and good spirits by the recreation of their visit on shore. The third party also visited the island, but they stayed so long that the fair wind did arise, and hurrying back they just reached the ship as the sailors were lifting the anchor, and in the haste and confusion many lost their places, and were not as comfortable during the balance of their voyage as at the outset. They were wiser, however, than the fourth party; these latter stayed so long upon the island and tasted so deeply of its pleasures, that they allowed the ship's bell of warning to sound unheeded. Said they, "The sails are still to be set; we may enjoy ourselves a few minutes more." Again the bell sounded, and still they lingered, thinking, "The captain will not sail without us." So they remained on shore until they saw the ship moving; then in wild haste they swam after it and scrambled up the sides, but the bruises and injuries which they encountered in so doing were not healed during the remainder of the voyage. But, alas, for the fifth party. They ate and drank so deeply that they did not even hear the bell, and when the ship started they were left behind. Then the wild beasts hid in the thickets made of them a prey, and they who escaped this evil, perished from the poison of surfeit.

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Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala

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THE DAY OF ATONEMENT

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