Sefer ha-Ḥus ṿeha-Muḥash me-Ḳitsur ibn Rushd (Hebrew MS 28)

However, it is even more to be wondered at, according to this, regarding those who studied Torah not for the sake of practicing it, as Maimonides wrote at the beginning of the fourth chapter of the Laws of Torah Study. And so, because of many sins, in some of our generation, they commit transgressions, and those two righteous men—may their memory be for a blessing—were needed to inform them of what a righteous person does; and they learned from them that even though we commit a transgression, we are not found out, and on the contrary, it became a great remedy for what they did. (And this is the reason that in the Gemara, they needed to establish the body of the verse regarding a stranger, an idolater, for it was not written except for the nation; even though he is not a member of the covenant, you find with him a great remedy for what he did, lest he say in his heart, "I have sinned.") (And therefore, when a person becomes righteous in those days that he studied Torah, in which he did not commit a transgression, and in it, he appeared to them as a completely righteous person.) (And therefore, the deeds that we wrote above appear to their eyes as they were when he was studying Torah as well, and this is its great remedy.) For what he has done can no longer be undone, for one cannot dwell on this. Behold, it is as they said (regarding medicine). And it must be said that the explanation is that his intention is not specifically to depart from evil, but even where he has not yet departed from evil, but holds fast to the Torah, which is a great remedy for what he did. (And this is the reason regarding King David, peace be upon him, as the Sages wrote, that even though he sinned, he enjoyed the radiance of the Divine Presence, and he requested that the Holy One, blessed be He, forgive him so that they would not say, "Because of your sins, he was erased from his name." [But for the righteous man who does not sin, this does not apply.]) And it is known that the essence of Torah study and engagement in it is in the question and the answer—that is, studying for its own sake—and in those days when one is not engaged in Torah, the light that is in it brings them back to the right path. And it must be said that this is why he said "to inform them," meaning that in the Torah there is the power to bring them back to the right path, which is a great remedy. And this is what appears to me as the most simple matter, close to the truth, with the help of the Blessed One. And what I wrote with the help of God in my book that interprets on page 112b, at the end of the chapter "These are those who are strangled" original: "אלו הן הנחנקין", a reference to Sanhedrin 84b, is that this is what seems to me to be the interpretation of the other Sages, of blessed memory. And what I saw subsequently in the work of the holy and awesome Rabbi, the author of Tiferet Tziyon The text likely refers to the Tiferet Tziyon or a similar work of the period, of blessed memory, in part two, page 95, where he wrote on this matter exactly as our words mentioned above. And close to this, it is also written in the book Tov Ta'am Va-Da'at original: "טוב טעם ודעת" in the portion of Bereshit, of blessed memory; see there at length. And what the authorized Rabbi, the author of the composition, of blessed memory, answered, seems somewhat distant.