פרק ב הלכה ז. יום הכפורים הוא זמן תשובה לכל ליחיד ולרבים והוא קץ מחילה וסליחה לישראל. לפיכך חייבין הכל לעשות תשובה ולהתודות ביום הכפורים.
Again, לפיכך חייבין הכל לעשות תשובה ולהתודות ביום הכפורים. Lefum rihata the Rambam here aligns with Rabbeinu Yonah that there's this special chiyuv teshuva on Yom Hakipurim. Rabbeinu Yonah, kayadua, says it in two places in Shaarei Teshuva, the second of the two where it's more b'arichus in Sha'ar Harvi'i: כי מה שנאמר לפני ה' תטהרו מצות עשה על התשובה שנחפש דרכינו ונחקורה ונשובה אל ה' ביום הכפורים.
Lefum rihata the Rambam aligns. Lema'ase, upon reflection, the Rambam is actually saying something, the Rambam and Rabbeinu Yonah are saying two, have very two very different shitas. Rabbeinu Yonah, when the Rambam tells us in פרק א הלכה א that כשיעשה תשובה וישוב מחטאו חייב להתודות לפני האל ברוך הוא
in Aleph Aleph, what's the timeframe for that mitzva? Every mitzva has its zman. You have to eat matza either by chatzos or by amos hashachar, machlokes tannaim, לילו לחמישה עשר בניסן. Every mitzva has its zman. What's the, what's the zman, כשיעשה תשובה וישוב מחטאו, what's the zman of the, of the mitzva? So Rabbeinu Yonah when he speaks in the very beginning of Shaarei Teshuva, when he talks about chiyuv teshuva, so he says that da, os beis, כי החוטא כאשר יאחר לשוב מחטאתו יכבד עליו מאד ענשו בכל יום.
According to Rabbeinu Yonah, as soon as there's a yedias hachet there's a chiyuv teshuva, vechol hakaruch baze, immediately. A person is aware of chet, he's supposed to, he's supposed to do teshuva, which is why when Rabbeinu Yonah speaks of a mitzvas teshuva on Yom Hakipurim, he distinguishes it from the chiyuv teshuva all year long. He says ואף על פי שנתחייבנו על זה בכל עת, so ma shna Yom Hakipurim from any other day of the year? החיוב נוסף ביום הכפורים. On Yom Kippur all year long, if a person is aware of chet, he's chayav to do teshuva. On Yom Kippur there's a chiyuv of nachpisa dracheinu venachkora. There's a chiyuv to search out, to look, to look for chet. The Rambam, a, here in פרק ב הלכה ז doesn't quote a pasuk for his chiyuv teshuva on Yom Hakipurim. B, he doesn't distinguish the teshuva of Yom Kippur from the teshuva of kol yemot hashashana. So the pshat is that when the Rambam says לפיכך חייבין הכל לעשות תשובה, for the Rambam that's the deadline for the chiyuv teshuva all year long. That the Rambam disagrees with this Rabbeinu Yonah, and according to the Rambam no, the Torah cuts us some slack and the deadline, the zman of the mitzva of teshuva and vidui is that Yom Kippur is the deadline. That since Yom Kippur is the קץ מחילה וסליחה לישראל, so mimmela that's the deadline for the chiyuv teshuva, לפיכך חייבין הכל לעשות תשובה, which is why the Rambam, a, doesn't need a pasuk for his chiyuv teshuva on Yom Kippur, and b, he doesn't distinguish it from the chiyuv teshuva all year long. If you take a look in the Sefer Hachinuch, as the Sefer Hachinuch kayadua in his minyan hamitzvos follows the Rambam, so he has the mitzva in parshas nasso of vidui al hachet: שנצטוינו להתודות לפני השם על כל החטאים שחטאנו בעת שנתנחם עליהם וזהו ענין הוידוי
etc. And then the Chinuch concludes: ועובר על זה ולא התודה על חטאו ביום הכפורים שהוא יום קבוע מעולם לסליחה וכפרה ביטל עשה זה,
which is exactly lekhora what the mashma'us is in the Rambam.