Transcript

Yesterday about the stira between Perek Alef and Perek Beis in terms of what constitutes ikaro shel vidui. In Perek Alef, the Rambam has a more elaborate nusach:

חטאתי עויתי פשעתי לפניך עשיתי כך וכך הריני ניחמתי ובושתי במעשי ולעולם איני חוזר לדבר הזה

and he then labels that ikaro shel vidui. And then in Perek Beis, the Rambam quotes from the Gemara in Yoma that

הוידוי שנהגו בו כל ישראל אבל חטאנו והוא עיקר וידוי

vehu ikar haVidui. So yesterday we compared the Vidui of Yom Kippur to the Vidui that the Mishna in Sanhedrin tells us about Vidui b'shas misa. There is another vidui also in halacha which the Rambam codifies, which also doesn't conform with his more elaborate nusach of Perek Alef. And that is at the end of Perek Gimmel of Hilchos Maaseh haKorbanos when the Rambam talks about the vidui that one would be misvadeh before a korban chatas, a korban asham, or a korban ola. So the Rambam writes:

כיצד מתוודה אומר חטאתי עויתי פשעתי ועשיתי כך וכך וחזרתי בתשובה לפניך וזו כפרתי.

So I guess you maybe could argue that vechazarti b'teshuva lifanecha is shorthand for what's missing, what otherwise is missing here, the nichamti, the boshti, and ולעולם איני חוזר לדבר הזה. But on the other hand, one sees that in Perek Alef of Hilchos Teshuva that abridged version is not given as an option for the vidui. So the simple pshat is that there's a vidui which is occasioned by Mitzvas Teshuva and then there's another din vidui which is in the presence, accompanying a davar hamachaper. So when a person is about to makriv chatas, about to makriv asham, which is machaper, so then there's a din to be misvadeh accompanying that davar hamachaper. And here the standards of the standard of vidui is a very different one. Again, it doesn't include the nichamti uvoshti. It doesn't include the ולעולם איני חוזר לדבר הזה. It basically identifies what the kapara is coming for. So in the case of a chatas and asham, it's a particular chet that has to be either a chatas cheilev, there's no such thing as a generic chatas. A person brings a chatas for asisi kach vekach. But when you have the machaper of Yom Kippur, which is a machaper for all avonos, so it's possible that that's the answer to the second answer to the stira between Perek Alef and Perek Beis is that the Vidui on Yom Kippur has a different definition because it's not the vidui which is triggered by Mitzvas Teshuva but it's rather the vidui that is triggered by the presence of the machaper of Yom Kippur. Now in truth, the two answers, the two m'halchim we said yesterday and today are really two sides of a coin. Misa is also mechaperes. So the fact that Perek Alef is Yom Kippur, Perek Beis is Yom Kippur, Perek Beis is Yom Kippur which parallels the Rambam in Maaseh haKorbanos, which is the type of vidui that the person says shas makriv hachatas. When you look at the Machzor, so this understanding that the Vidui of Yom Kippur is different solves what otherwise is really a very, very, very big question. We spend all day Yom Kippur either singing shira or being misvadeh. We're misvadeh ten times on Yom Kippur and not once does the vidui conform with the standards of the Rambam in Perek Alef of Hilchos Teshuva. Not once in the vidui do we have a lashon of ולעולם איני חוזר לדבר הזה. So the answer is because the Vidui of Yom Kippur, again, is not that vidui of Mitzvas Teshuva, it's rather the vidui of the davar hamachaper.