Can Someone Who Led Others to Sin Truly Repent?

If a person has led others to sin, can his repentance still be accepted if he truly regrets his actions and resolves never to repeat them?

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At first glance, it seems not. The Mishnah in Pirkei Avot (5:18) teaches: “One who causes the public to sin is not given the opportunity to repent.”

This appears to suggest that someone who misleads others has no chance to return to God — that he will die with his sin, and punishment will await him in the World to Come.

In truth however, this is not the case. Nothing stands in the way of repentance.

What the Sages Really Meant

The intention of the Sages was not that repentance is impossible, but that such a person is not granted Heavenly assistance (siyata diShmaya) to do so.

As it says in Mishlei (28:17): “A man oppressed by the blood of a soul shall flee to the pit; let no one support him.”

This means that Heaven will not assist him to repent — not because God rejects him, but because it would be unjust for him to enjoy Paradise while those he misled suffer in punishment.

Still, if he exerts himself and sincerely repents, his repentance is accepted.

Maimonides and the Jerusalem Talmud

Maimonides (Rambam) writes that even those the Sages said “have no share in the World to Come,” including those who led others to sin, if they repent before death and become ba’alei teshuvah (true penitents), they are welcomed among the righteous — for “nothing stands in the way of repentance.”

The Jerusalem Talmud (Pe’ah 1) likewise confirms that even those who have sinned greatly may return if they truly repent.

A Biblical Hint

Our teachers also find a subtle hint in Yeshayahu 1:18: “Though your sins be as scarlet, they shall become white as snow.” This refers to sins one commits personally — “your sins”, which can be completely cleansed “white as snow.”

But the verse continues: “Though they be red like crimson, they shall become like wool.”

Here, the prophet does not say “your sins” again. The Hebrew verb form “ya’adimu” (“they redden”) implies an active cause — one who causes others to sin, “reddening” their sins as well. His repentance still cleanses him, but only “like wool,” not “like snow” — meaning his purity is lesser, though his return is still accepted.

Modern Examples of Leading Others to Sin

This grave category, machti et harabim — “one who causes the public to sin”, includes situations, such as:

• Immodesty: Women who deliberately disregard modesty and thus cause others to stumble are counted among those who mislead the public.

• Spreading harmful media: Those who sell or display secular or immoral newspapers and magazines, making them accessible to all, also lead others to sin.

• Disrespecting Torah and its sages: People who speak against Torah scholars or the ways of Jewish tradition — spreading doubt, mockery, or rebellion, misuse their power of speech to weaken faith, rather than strengthen it.

All of these fall under the category of leading others astray. Their sin is great, their repentance difficult — yet if they truly return with all their strength, their repentance is accepted by the Almighty.

The Path to Repair: Corrective Repentance

The most effective way to achieve full atonement is through “Teshuvat HaMishkal” — corrective repentance, by doing the opposite of the sin to repair the damage caused.

• A woman who once led others to sin through immodesty can now commit to greater modesty, inspiring friends and daughters to do the same — spreading holiness and purity.

• A person who once sold secular or harmful material can now promote Torah learning and moral purity.

• One who once spread false or cynical ideas can now use his speech to strengthen faith and inspire others to draw closer to God.

Through such positive action, their repentance becomes not only accepted but deeply beloved before Heaven.

When repentance is sincere and accompanied by positive deeds, even the one who once led others astray can rise to great spiritual heights — proving the eternal truth that no barrier stands before heartfelt teshuvah.