Continuing with the Rambam's nussach of the ikkar haviddiu and then in particular of the lashon busha והריני נחמתי ובושתי במעשי. Implicitly the Rambam is here agreeing with something that Rabbeinu Yonah writes explicitly and let's try to flesh that out. The psukim which clearly serve as sources for the Rambam's emphasis on busha so in Yirmiyahu kapitel lamed aleph כי אחרי שובי נחמתי ואחרי הודעי ספקתי על ירך בשתי וגם נכלמתי כי נשאתי חרפת נעורי.
Lashon busha. Similarly in Ezra kapitel tes ואומרה אלהי בשתי ונכלמתי להרים אלהי פני אליך כי עונותינו רבו למעלה ראש ואשמתנו גדלה עד לשמים.
So interestingly both of these psukim have the lashon busha but they also have the lashon k'limah right? Boshti venichlamti, boshti v'gam nichlamti. So the same question in different forms different guises why does the Rambam choose the lashon busha within the pasuk gufa? What's the difference between the lashon busha and the lashon k'limah? So Rabbeinu Yonah writes in Ha'ikkar hashishi that we mentioned the other day which is busha Ha'ikkar hashishi habusha. So the ikkar of what's required to do teshuva is busha. But forwarding a few lines within Ha'ikkar hashishi here Rabbeinu Yonah then says v'hamadreigah ha'elyonah bazei. Again this isn't the threshold this is the madreigah ha'elyonah bazei שיכלם האדם על עונותיו מלפני השם יתברך. That a person shouldn't just be mitbayesh but he should be nichlam וענין ההחלמה ההרגשה בבושה והשתנות זיו פניו כענין שנאמר כסתה כלימה פני.
And v'chol makom says Rabbeinu Yonah תראה הכלימה נזכרת אחר הבושה because the pasuk is going מן הקל אל הכבד. The psukim will always first mention the lashon busha and then later proceed and escalate to klimah ובכל מקום תראה הכלימה נזכרת אחר הבושה כי היא יתירה מן הבושה.
Boshu vehikalmu boshti v'gam nichlamti. So what's required Rabbeinu Yonah tells us is the lesser the threshold of busha of embarrassment and the madreigah ha'elyonah is klimah is humiliation. Lich'ora that's the pshat in the psukim that so the Rambam writes when the Rambam writes that in the ikkar haviddiu that a person has to be able to honestly say to Hakadosh Baruch Hu nichamti uvosh-ti. Like Rabbeinu Yonah agam that the madreigah ha'elyonah would be for a person to be able to say nichlamti but that's not what's required. In terms of the ikkar haviddiu in terms of what's required it's the bar is that a person should be able to say Ribono Shel Olam boshti. And lich'ora that's indicated in the psukim. If the bar is set at nichlamti so there's no reason for the psukim in the nevi'im to say boshti v'gam nichlamti. There's no reason to mention the busha because the busha isn't any any chalos. It doesn't it doesn't satisfy any standard but lich'shettimtza lomar as Rabbeinu Yonah explicitly as the Rambam implicitly is telling us that the emes is that busha is where the bar is set. Busha is the requirement. Again maybe corresponding to the difference between the English words of embarrassment and humiliation busha is where the bar is set so then that's what Yirmiyahu is telling us that's what Ezra is telling us that boshti which is the requirement and what's more the gam and even go beyond that to the madreigah ha'elyonah of nichlamti.