[There are six motivations to repentance:] (1) When many troubles come upon a man he should commune with his heart, acknowledging that these troubles are the fruits of his ways and actions, and that his sins and evil ways have brought them upon him; and he should return to G-d, who will be compassionate to him, as it is written [this verse]: "And many evils and troubles shall come upon them, so that they will say on that day: 'Have these evils not come upon us because our G-d is not among us?'" And this type of repentance is accepted by G-d. This is not the case with men, for if one man sins against another and, when in dire straits, is regretful and humbles himself before him, requiring his help, this regret will be scorned by the other, as Yiftach said (Shoftim 11:7): "And why have you come to me now when you are in distress?" But it is among the lovingkindness is of the Blessed One that He accepts repentance resulting from affliction and that it finds favor with Him, as it is written (Hoshea 14:2): "Return, O Israel, to Hashem your G-d, for you have stumbled in your transgression," and (:5): "I shall heal their backslidings; I shall love them freely." And it is written (Mishlei 3:12): "For whom Hashem loves He chastises, and is reconciled with, as a father with his son." But if one does not repent in his affliction then his punishment is doubled, as in the case of a king of flesh and blood. If he chastises one who has sinned against him and the other refuses to except his chastisement, he will chastise him even more and place an even heavier yoke upon him. So with the Holy One Blessed be He, as it is written (Yayikra 26:18): "And if you will not for all this listen to me, then I will afflict you even more." And if he does not reflect that these evils come upon him because of his sins and considers them a chance happening, then he will be the object of great wrath, since he does not believe that he is being afflicted because of his sins.
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