Question: Can a person commit sins so grave that, according to Halakha, repentance is no longer possible?
RAMI: No. Judaism does not recognise any sin as placing a person permanently beyond sincere teshuvah. The Rambam teaches that even one who denied G-D, violated the Torah, caused others to sin or committed grave offences throughout life can repent; nothing ultimately stands before genuine teshuvah.
The Gemara in Chagigah 15a recounts that Elisha ben Avuyah, known as Acher, abandoned Torah observance after having attained extraordinary spiritual and scholarly greatness. He heard a Heavenly voice calling the wayward to return, “except Acher,” and concluded that repentance was closed to him.
Later Torah authorities explain that this was itself his final and most tragic error. The Heavenly voice did not mean that G-D would reject him if he returned. Rather, because he had knowingly rebelled despite his profound Torah knowledge, he would not receive the usual Divine encouragement granted to others. He had to break through the barrier himself. Had he done so sincerely, his teshuvah would have been accepted.
The Rambam explains that certain sins may lead G-D to withhold the assistance normally given to a person seeking repentance. This is a punishment that makes teshuvah more difficult—not a decree making it impossible. Even one who caused others to sin, desecrated G-D’s Name or repeatedly rejected opportunities to return retains free will and can still turn back.
A person must therefore never mistake spiritual difficulty for Divine rejection. The thought that “I have gone too far” is not humility; it is a weapon of the yetzer hara. Complete teshuvah requires abandoning the sin, regretting it, confessing before G-D and resolving not to repeat it. When harm has been caused to another person, restitution and forgiveness must also be sought.
However far someone has fallen, if that person turns to G-D truthfully and wholeheartedly, the way home remains open. G-D does not desire the death of the sinner, but that the sinner turn from the wrongful path and live.
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RAMI Q&A is a regular Jewish Dispatch column addressing questions on Torah, ethics, faith, culture, and the practical challenges of modern life. Each response is grounded in Jewish thought, clarity of reasoning, and fidelity to first principles, offering considered answers rather than opinion or sentiment. To submit a question, email ask@ramibenzeev.org.
Rabbi Rami ben Ze’ev was previously known as Ram ben Ze’ev. The addition of the letter י represents a personal step of spiritual refinement and deeper alignment with Torah, expressing humility, growth, and a strengthened commitment to the service of G-D. All teachings and writings are now published under this name.