Keitzad mitzvas haviduy perek aleph אומר אנא השם חטאתי עויתי פשעתי לפניך ועשיתי כך וכך והרי ניחמתי ובושתי במעשי ולעולם איני חוזר לדבר זה.
So as a result of teshuvah a person has to be able to say to Hakadosh Baruch Hu that boshti. Later at the end of perek zayin the Rambam describes the profile of baalei teshuvah. בעלי תשובה דרכם להיות שפלים וענוים ביותר. אם חרפו אותם הכסילים
b’masa'ehem harishonim, if fools will vilify them because of their earlier actions, va’amru lahen אמש היית עושה כך וכך ואמש היית אומר כך וכך אל ירגישו להן.
They don't respond. אלא שומעין ושמחים ויודעין שזו זכות להן ושכל זמן שהן בושין ממעשיהן שעברו ונכלמין מהן זכותן מרובה ומעלתן מתגדלת.
And the baalei teshuvah know that kol zman that they have a sense of busha and a sense of kelimah so then their zchus increases and their level becomes elevated. Here the Rambam speaks not only of busha but kelimah as well. What's the difference between busha and kelimah? So in perek vav of Hilchos Deos, המוכיח את חברו תחילה halacha cheis המוכיח את חברו תחילה לא ידבר לו קשות עד שיכלימנו שנאמר ולא תשא עליו חטא. כך אמרו חכמים יכול אתה מוכיחו ופניו משתנות תלמוד לומר ולא תשא עליו חטא מכאן שאסור להכלים את ישראל וכל שכן ברבים אף על פי שהמכלים את חברו אינו לוקה עליה לפי שאין בה מעשה עון גדול הוא כך אמרו חכמים המלבין פני חברו ברבים אין לו חלק לעולם הבא. לפיכך צריך אדם להיזהר בדבר זה שלא יבייש חברו ברבים בין קטן בין גדול.
So the only reason to be nizaher is because it's אין לו חלק לעולם הבא? So if my chelek b'olam haba were assured, no need to be so nizaher on it? But it's אין לו חלק לעולם הבא, so lefichach a person should be nizaher. No, so that's not the pshat. So what is the pshat? But the Rambam changed. Right? The Rambam was talking until now about machlim es chaveiro and halbanas panim and kelimah are synonymous, are interchangeable here in the Rambam. אף על פי שהמכלים את חברו אינו לוקה but nevertheless אין לו חלק לעולם הבא, lefichach tzarich lehizaher shelo yevayesh. So in the Rambam apparently the difference between busha and kelimah in the Rambam is maybe busha is less intense, kelimah more intense. Maybe we would translate busha as embarrassment and kelimah as humiliation. But it's one spectrum obviously. So the Rambam says if you see just how chamur this is in its most extreme form, it tells you how a person has to stay away from any shemetz of it. When you see what if you'll depict for someone what the dangers of drinking are if he gets totally intoxicated, so the mussar haskel you can derive from that is that a person shouldn't even take the first drink. And that's what the Rambam is saying you see from the end of the spectrum you see just— just how terrible this is, so then a person has to avoid it entirely. You see that klima is אין לו חלק לעולם הבא, לפיכך צריך להיזהר אפילו שלא יבייש.
So the difference between busha and klima then is busha is less intense embarrassment, klima more intense humiliation. That's also clear from the beginning of the halacha, המוכיח את חבירו תחילה לא ידבר לו קשות עד שיכלימנו.
It's impossible to give tochacha without there being some embarrassment. When we do something wrong, we're embarrassed. When we do something wrong and someone else notices it and because of that we're exposed, we feel embarrassed. You can't tell someone be mochiach without being mevayesh in the slightest. What you can tell them is, but contain it there, don't let it spill over, it doesn't have to rise to the level of klima. At the end of perek zayin, the Rambam describes that the baal teshuvah is יודע שכל זמן שהן בושין ממעשיהן שעברו and not only that, as we say in the pasuk, right, בשתי וגם נכלמתי להרים פני אליך. Not only boshti but even nichlamti, not only am I embarrassed but I'm even humiliated. So כל זמן שהן בושין ממעשיהן and what's more, and then they go to the next level, they're not only boshin mima'aseihen but they're nichlamim, so then ma'alasam misgadeles. So what this highlights is two, again, basically obvious points, but it places them into very sharp focus. Even though when we speak of teshuvah in terms of the basic chiyuv of teshuvah and teshuvah as an instrument for kappara, so teshuvah is defined and delimited. But teshuvah as an avodah has many, many, it's almost אלו דברים שאין להם שיעור, has many, many ma'alos and madregos. What's the baseline? The baseline is that as a result of teshuvah, a person has to be able to say to the Ribbono Shel Olam, boshti. That's the baseline. That's all that's necessary for the teshuvah to function as an instrument for kappara. But teshuvah as an avodah is something which is open-ended. It has many, many ma'alos and something which is open-ended, and that's what the Rambam is depicting in perek zayin, that the ba'alei teshuvah, again, a ba'al teshuvah, again, someone who has done teshuvah on higher and even highest levels, so he goes from the boshti, which is the baseline, the baseline to the higher level of nichlamti, and it's something which is ma'alaso misgadeles. It's not a delimited process. It's an open-ended process.