כל מצות שבתורה בין עשה בין לא תעשה אם עבר אדם על אחת מהן בין בזדון בין בשגגה.
So the Rambam speaks exclusively about mitzvos d'oraisa. Rambam never tells us, kamiduma, that the chiyuv teshuvah relates to derabanans as well. Now, ein hachi nami, one could raise the question as to whether or not the chiyuv teshuvah on derabanans is miderabanan or is mideoraisa, similar to the question in the Acharonim whether lifnei iver on a derabanan is a lifnei iver mideoraisa or miderabanan. But certainly it's inconceivable to think anything else. There certainly is a chiyuv teshuvah on derabanans, and yet the Rambam doesn't say it. כל מצות שבתורה בין עשה בין לא תעשה. Later in perek hey, the Rambam says in talking about the bechirah chofshis that there's no external compelling force. ושישעיהו אמר מפי עליון לא תצא הרעות והטוב כלומר אין הבורא גוזר על אדם לא להיות טוב ולא להיות רע.
Whether we do ra or tov is not attributable to Hakadosh Baruch Hu. מפי עליון לא תצא. That's our... it was our call, our choice, and our responsibility. מכיון שכן נמצא זה החוטא הוא הפסיד את עצמו. So when we choose wrongly, so then the damage is self-inflicted. ולפיכך ראוי לו לבכות ולקונן על מה שעשה לנפשו וגמלה רעה.
As it says, the next pasuk in Eicha, מה יתאונן אדם חי גבר על חטאו. Vechozar veomar, and then the third pasuk in Eicha in this sequence, הואיל ורשותנו בידינו ומדעתנו עשינו כל הרעות ראוי לנו לחזור בתשובה ולעזוב רשענו.
As it says, נחפשה דרכינו ונחקורה ונשובה עד ה'. So ראוי לנו לחזור בתשובה. There are several instances where the Rambam uses the lashon ra'uy, not just that it's pashut, it's a good thing to do, it's a nice thing to do, but something which is compelling mitzad hasvara. Avraham Avinu tells the bnei u'kasdim after he discovers Hakadosh Baruch Hu: אין זו דרך האמת שאתם הולכים בה. אין ראוי לעבוד אלא לאלוה העולם ולא ראוי להשתחוות וראוי לאבד ולשבר כל הצורות.
Right? The Rambam's not telling him it's epes a middas chasidus to do it. So ra'uy means something in the Rambam's lexicon, at least sometimes it means this, which is compelling, self-evident mitoch hasvara. So lichora, what the Rambam in perek hey is telling us is that the chiyuv teshuvah doesn't need a pasuk. Chiyuv teshuvah is something which is self-evident mitoch hasvara. The svara being... what compels the svara is that when a person sins, if a person doesn't do teshuvah, there's something which is ongoing, which continues to reverberate from the cheit. If a person does a cheit, it's... there's an element of meridah, of prika ol against Hakadosh Baruch Hu. If there's no teshuvah, so then that continues to reverberate, it lingers, it's not something which is self-contained. The chiyuv teshuvah is something which is a svara. And that's the Minchas Chinuch's he'arah here that in פרק א' הלכה א', the Rambam says that the chiddush of the Torah is chayav lehisvados: כשייעשה תשובה וישוב מחטאו חייב להתוודות. So the chiyuv of which the Rambam speaks in halacha aleph is not the chiyuv of doing teshuvah, it's the chiyuv of viduy. But the chiyuv teshuvah, the Rambam is not quoting a pasuk for, because ראוי הוא לחזור בתשובה. You don't need a pasuk for that. So the chiddush is viduy. So itochen the pshat is as follows: that the Rambam doesn't mention derabanans because he doesn't think that Chazal imposed that requirement of viduy on derabanans. Now, in our Al Cheit, so we say על חטאים שאנו חייבים עליהם מכת מרדות. That's part of our Al Cheits. If you look in the Rambam's siddur so bichlal the Rambam doesn't have the entire aleph beis. You can see a lot more time for the Rabbi's drasha so he doesn't have the entire doesn't have the entire aleph beis in the Al Chet but then so it's על חטא שחטאנו לפניך באונס ועל חטא שחטאנו לפניך ברצון ועל חטאים שאנו חייבים עליהם עשה ועל חטאים שאנו חייבים עליהם לא תעשה.
You go through the list, the Rambam doesn't have על חטאים שאנו חייבים עליהם מכת מרדות. So the pshat in our halacha is that ein hachi nami the Rambam's not talking about derabanans. There is a chiyuv teshuvah in derabanans but the chiddush of the Torah that there's a chiyuv vidui as well that the Rambam holds this obviously also needs pshat but for whatever reason the Rambam holds that wasn't imposed on dinim derabanan. Anyway. Thank you. I'm really lost with this. I'm sorry. I'm really lost with this. Just say. So the bottom line is what? There's no mitzvah of teshuvah from the Rambam's perspective anyway, right? It's just the mitzvah of vidui is a mitzvah but the Torah says you must do teshuvah.