Musar for Sanhedrin 43:13
אבישג מאי היא דכתיב (מלכים א א, א) והמלך דוד זקן בא בימים וגו' ויאמרו לו עבדיו יבקשו וגו' וכתיב (מלכים א א, ג) ויבקשו נערה יפה וגו' וכתיב (מלכים א א, ד) והנערה יפה עד מאד ותהי למלך סוכנת ותשרתהו אמרה נינסבן אמר לה אסירת לי
<b><i>MISHNAH</i></b>. NO ONE MAY RIDE ON HIS [THE KING'S] HORSE, OR SIT ON HIS THRONE,OR MAKE USE OF HIS SCEPTRE, NO ONE MAY SEE HIM WHEN HIS HAIR IS BEING CUT,OR WHEN HE IS NAKED, OR WHEN IN HIS BATH, FOR IT IS WRITTEN: THOU SHALT SURELYSET OVER THEE A KING<span class="x" onmousemove="('comment',' Deut. XVII, 15. ');"><sup>23</sup></span> — THAT HISAWE MAY BE OVER THEE.
Shenei Luchot HaBerit
The expression of פתח בתשובה, "commenced with repentance," simply means that a person does Teshuvah before he feels any ill effects from his transgression. This is to be contrasted with someone whose repentance is due to old age, when the evil urge cannot hold out the promise of gratification as a reward for the sin. I have explained Lamentations 2,3, השיב אחור ימינו, "He has withdrawn His right hand," to mean that G–d withdrew the hand held out to repentant sinners. The reason G–d did so is because we find in that same verse: מפני אויב, "on account of the enemy." The "enemy" is the painful result of one's sins. When repentance is due only to G–d's retribution, they are not compared to "crowns." Repentance and good deeds are considered "crowns" of a person, i.e. adorn him when they are caused by free willed activity, and before reverses in one's life prompt one to try "religion."
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