Transcript

First is this shmuess that we would discuss a sugya in Yoma and bli neder pick up tomorrow with the v'im chayvei korban. The sugya with which you're all familiar on paz amud bais in Yoma. The braisa that Tanu Rabbanan מצוות וידוי ערב יום הכיפורים מנחה שלפניו. Aval amru chachamim

יתוודה קודם שיאכל וישתה שמא תיטרף דעתו בסעודה. ואף על פי שהתוודה קודם שאכל ושתה מתוודה לאחר שיאכל וישתה שמא אירע דבר קלקלה בסעודה. ואף על פי שהתוודה ערבית יתוודה שחרית שחרית יתוודה במוסף במוסף יתוודה במנחה במנחה יתוודה בנעילה.

So here there is a major machlokes Rishonim what exactly it means מצוות וידוי ערב יום הכיפורים מנחה שלפניו. So the Ran says that most of the meforshim say that this refers to mitzvas viduy really commences with tefillas arvish, which is why when you look later in the braisa, the braisa doesn't mention being misvadeh by arvish, right? It says

ואף על פי שהתוודה קודם שאכל ושתה מתוודה לאחר שיאכל וישתה

because this refers to the viduy of arvish. And then the braisa simply says that even though you were already misvadeh once on Yom Kippur, a person is supposed to be misvadeh numerous times on Yom Kippur, ערבית שחרית מוסף מנחה נעילה. But the מצוות וידוי ערב יום הכיפורים מנחה שלפניו means beginning with tefillas arvish, the only thing is שמא תיטרף דעתו בסעודה. According to the Rambam it means shema yechoneik, that we say one viduy already before the seudah hamafsekes in tefillas mincha erev Yom HaKippurim. And that also seems to be how the Rambam understood pshat here in perek bais of Hilchos Teshuva.

מצוות וידוי יום הכיפורים שיתחיל מערב היום קודם שיאכל שמא יחנק בסעודה קודם שיתוודה ואף על פי שיתוודה קודם שיאכל חוזר ומתוודה בליל יום הכיפורים ערבית וחוזר ומתוודה בשחרית מוסף מנחה ונעילה.

So the Ran, the Rambam paraphrases what the braisa says of

ואף על פי שהתוודה קודם שאכל ושתה מתוודה לאחר שיאכל וישתה.

So the Rambam paraphrases that as

ואף על פי שיתוודה קודם שיאכל חוזר ומתוודה בליל יום הכיפורים ערבית.

And again, that's the first pshat which the Ran quotes from the meforshim. Then he says that the Ramban didn't like this pshat. The Ramban says that if the braisa were talking about viduy of arvish, so the braisa wouldn't have said, wouldn't have described the viduy of tefillas arvish leil Yom HaKippurim as leachar she'achal veshashah. First of all, it's not immediately after achal veshashah, there's going to be some time lapse, and there's no reason the braisa wouldn't have said it directly. So this is where the Ramban again advanced his well-known pshat that what it means is that there's מצוות וידוי ערב יום הכיפורים מנחה שלפניו means that there's a separate mitzvah viduy immediately prior to the beginning of Yom Kippurim. That a person is supposed to begin Yom Kippur immediately prior to Yom Kippur, a person should begin by being misvadeh. And this is in addition to the ten viduyim of the tefillos of Yom Kippur. That's what it means מצוות וידוי ערב יום הכיפורים מנחה שלפניו. And what the braisa says

ואף על פי שהתוודה קודם שאכל ושתה מתוודה לאחר שיאכל וישתה

doesn't mean misvadeh again in arvish. That's obvious, says the Ramban. It would never occur to us that the viduy you said before Yom Kippur could substitute for a viduy on Yom Kippur proper. However, this mitzvah of saying viduy before Yom Kippur or beginning the day be'tahara, this mitzvah of saying... saying viduy before Yom Kippur. So there I would have thought that once we said it in Mincha, so then there would be no need to say it again immediately before Kol Nidre, a few minutes right before shkia. So ka mashma lan that

אף על פי שהתוודה קודם שאכל ושתה מתוודה לאחר שיאכל וישתה.

And then the Baraisa doesn't say u-misvadeh Arvis. That's obvious that you have to be misvadeh on Yom Kippur. The chiddush is that אף על פי שהתוודה ערבית misvadeh Shacharis. Okay, that's the ka-yadua, that's the Ramban's pshat here in this Baraisa. And again, in halacha le-maaseh means that according to the Ramban there is a chiyuv viduy immediately prior to Yom Kippur, immediately prior to Yom Kippur. That's why lichora to fulfill this view of the Ramban, so one should either at least have in mind that Tefilla Zaka function that way and stand for the appropriate parts of Tefilla Zaka because the viduy, as the sugya says later here, is me'umad. Or the Rav used to, used to recommend that a person actually say the viduy, actually say Ashamnu, actually say viduy prior to Yom Kippur because of this shitas ha-Ramban. Okay. But again, the other Rishonim learn differently. Okay. Then there's several things to discuss here, but in a moment we'll come back to one he'ara in pshat here. Hechan omro, where do you say viduy in tefilla on Yom Kippur? Yachid achar tefillaso, after יהיו לרצון אמרי פי. שליח ציבור אומרו באמצע. Mai amar, what does this viduy consist of? Amar Rav: אתה יודע רזי עולם. Right?

אתה יודע רזי עולם ותעלומות סתרי כל חי אתה חופש כל חדרי בטן ובוחן כליות ולב אין דבר נעלם ממך ואין נסתר מנגד עיניך.

So that's what the viduy consists of according to Rav. Shmuel amar: Mi-ma'amakei ha-lev. Right? We don't have Shmuel's tefilla, but it was some tefilla that I guess it began with those words, mi-ma'amakei ha-lev. Levi amar: U-vsorascha kasuv. Rashi says

ובתורתך כתוב לאמור כי ביום הזה יכפר עליכם לטהר אתכם מכל חטאתיכם לפני ה' תטהרו.

Rabbi Yochanan amar: Ribon ha-olamim. That's what we have as part of לעולם יהא אדם ירא שמים in the morning. לא על צדקותינו אנחנו מפילים תחנונינו לפניך, etc. So that was the viduy according to Rabbi Yochanan. Rabbi Yehuda amar: כי עונותינו רבו מלמנות וחטאתינו עצמו מספר. Rav Hamnuna amar, right, this too we have at the end of our stille Shmoneh Esrei after the viduy:

אלקי עד שלא נוצרתי איני כדאי ועכשיו שנוצרתי כאילו לא נוצרתי עפר אני בחיי קל וחומר במיתתי הרי אני לפניך ככלי מלא בושה וכלימה יהי רצון מלפניך שלא אחטא ומה שחטאתי מרק ברחמיך אבל לא על ידי יסורין והיינו וידויה דרבא כל שתא ודרב המנונא זוטא ביומא דכיפורי.

Finally, Amar Mar Zutra: לא אמרן אלא דלא אמר אבל אנחנו חטאנו. All of these are what the Amoraim said can be used to fulfill the mitzvas viduy. However, אבל אמר אנחנו חטאנו תו לא צריך. But if a person just said that simple formula, those three words, aval anachnu chatanu, so that would suffice. Good. Good. And the Rambam takke quotes this as well in Perek Beis, that same halacha in פרק ב' מהלכות תשובה הלכה ז'. So the Rambam says:

יום הכפורים הוא זמן תשובה לכל ליחיד ולרבים והוא קץ מחילה וסליחה לישראל לפיכך חייבים הכל לעשות תשובה ולהתודות ביום הכפורים ומצות וידוי יום הכפורים שיתחיל מערב היום קודם שיאכל שמא יחנק בסעודה קודם שיתוודה.

And then he says in Halacha Ches:

הוידוי שנהגו בו כל ישראל אבל אנחנו חטאנו והוא עיקר הוידוי.

So that's this Gemara. Right?

הוידוי שנהגו בו כל ישראל אבל אנחנו חטאנו והוא עיקר הוידוי.

So here there is a famous kasha, the Avodas Ha-Melech and others raised the kasha that and what's so amazing about this is that it's almost as if the Rambam was waving a red flag to make sure that we didn't miss the kasha. Almost as if the Rambam is telling us to watch out for a stira here. Because earlier in Perek Alef, Hilchos Teshuva, Halacha Alef, the Rambam again, the famous opening halacha, writes as follows:

כל מצות שבתורה בין עשה בין לא תעשה אם עבר אדם על אחת מהן בין בזדון בין בשגגה כשיעשה תשובה וישוב מחטאו חייב להתוודות לפני האל ברוך הוא שנאמר איש או אשה כי יעשו והתוודו את חטאתם אשר עשו זה וידוי דברים וידוי זה מצות עשה כיצד מתוודים.

Right? Now comes the Rambam to tell us how misvadin. Omer,

אנא השם חטאתי עויתי פשעתי לפניך ועשיתי כך וכך והריני ניחמתי ובושתי במעשי ולעולם איני חוזר לדבר זה.

And if that weren't bad enough, so then the Rambam says, וזהו עיקרו של וידוי. Right? It's an amazing thing. So in both halachos, both in בפרק א הלכה א as well as בפרק ב הלכה ח, he uses the same phrase, that what I'm telling you here is ikaro shel vidui. U'p'li mizeh, he doesn't tell us the same thing. In בפרק ב הלכה ח he says ikaro shel vidui is the three words of aval anachnu chatanu. Where does he get that from? He gets that from our Gemara here in Pezayin Amud Beis. But in בפרק א הלכה א, so there the vidui contains more than aval anachnu chatanu. First of all, it has perut hachet, asisi kach vekach. Second of all, it also has nichamti uvoshti, I regret, I'm embarrassed, and it also has kabbala lehaba. Right? So it has all of those elements, none of which are present in בפרק ב הלכה ח and yet the Rambam says here alef alef is ikaro shel vidui, and then he tells you in בפרק ב הלכה ח that this too is ikaro shel vidui. So again, you look at what the Adas Hamelach amongst others already asks. It seems to be a glaring stira. Again, so glaring, because the Rambam uses the same phrase, ikaro shel vidui, in case we wouldn't have picked up on this stira on our own, to, as it were, to alert us. That's one kasha. Another kasha going back to the Gemara is that some of these viduyim of the Amoraim are very strange when you think about them. Dehaynu, let's take Levi's: u'vesorascha kasuv leimor

ובתורתך כתוב לאמר כי ביום הזה יכפר עליכם לטהר אתכם מכל חטאתיכם לפני השם תטהרו.

So what's missing in Levi's vidui? There's no explicit, there's no explicit confession of chet. All we do is we say u'vesorascha kasuv leimor and then we quote a pasuk from Chumash. We quote a pasuk of Sefer Vayikra:

כי ביום הזה יכפר עליכם לטהר אתכם מכל חטאתיכם לפני השם תטהרו.

There's no, there's not even an explicit, explicit admission of chet. For that matter, I'm not sure exactly where Rav zatzal, אתה יודע רזי עולם ended, but if it ended with ואין דבר נעלם ממך ואין דבר נסתר מנגד עיניך, so in Rav's also you don't have any explicit admission of chet. Again, it's

אתה יודע רזי עולם ותעלומות סתרי כל חי אתה חופש כל חדרי בטן ובוחן כליות ולב אין דבר נעלם ממך ואין דבר נסתר מנגד עיניך.

So there too, there's no, okay, there's certainly an allusion to it, but if it's vidui, so why isn't it straight and simple and direct admission of chet? And the same thing you have in some of the others also. In the אלוהי עד שלא נוצרתי איני כדאי, again, ma shechatasi is mentioned parenthetically to to asking that Hakadosh Baruch Hu be memarek our avonot, so incidentally we have to say ma shechatasi. But it doesn't seem to have the focus which vidui should have. So that's a second kasha. Number one is the stira in the Rambam's, the ikaro shel vidui. Number two again, is that all these viduyim of the Amoraim, or several of them at any rate, don't seem to emphasize simply the hakaras hachet, the hoda'as hachet. It doesn't seem to be emphasizing these things. But be'emes, the very phrase here in the sugya of mitzvas vidui is a strange. It's a strange phrase because be'emes there's not a mitzva of viduy, right? There's a mitzva of doing teshuva and, again, after all the I guess depending upon which which pshat you say in פרק א הלכה א, but certainly if you go with the Rav's mahalach that the mitzva is obviously teshuva, the only ma'aseh hamitzva is viduy, that's true, but the mitzva per se is not viduy, the mitzva is teshuva. So the phrase mitzvas viduy is a strange phrase because lichora there really isn't any such thing. There's no mitzvas viduy per se, there's a mitzva to do teshuva and an integral component of that, an integral component at least in terms of gaining kapara, it's not that there's no teshuva without viduy, right? That's what the Minchas Chinuch proves from the Gemara in Kiddushin of when the person is mekadesh isha על מנת שאני צדיק גמור, so hi mekudeshes misafek שמא הרהר בלבו תשובה. So the Minchas Chinuch asks but we didn't hear him say viduy. We didn't hear him say viduy, אפילו רשע כל ימיו שמא הרהר בלבו תשובה. But we know that he didn't say viduy. What he was meharher belibo we can't we can't x-ray his heart so we don't know. But we know that he didn't say viduy. So that's what the Minchas Chinuch discusses that maybe viduy is me'akev in getting kapara. But in terms of again just teshuva per se, it's not that there's no such thing as teshuva without viduy. Okay, ad ha giddik. Be that as it may, the phrase here mitzvas viduy is a very strange phrase because lichora it's a misnomer. There is no such thing as mitzvas viduy per se. So be'emes that last diyuk perhaps if you learn the Ramban's pshat well maybe not. So those are the three kashas we're left with. The stira in the Rambam by the ikaro shel viduy, the fact that the viduy in the sugya, some of them don't even have any explicit admission of cheit, the others certainly don't emphasize it, it seems to be more behavla'a and finally what's this phrase of mitzvas viduy? So lichora what that phrase suggests and what the entire sugya suggests is as follows: That be'emes there are two types of viduy, two types of viduy. There's one type of viduy, the mokor for which in the Torah as the Rambam tells us in פרק א הלכות תשובה הלכה א is

כל מצוה שבתורה בין עשה בין לא תעשה אם עבר אדם על אחת מהן בין בזדון בין בשגגה כשיעשה תשובה וישוב מחטאו חייב להתוודות לפני האל ברוך הוא שנאמר איש או אשה כי יעשו והתוודו את חטאתם אשר עשו זה וידוי דברים.

So that's a pasuk in Parshas Naso by gezel hager and the Sifrei on that pasuk says and minayin that you have to be misvadeh על כל אחד מהחטאים? And the Sifrei has a whole series of ribuyim that it's not only for this particular cheit that a person is misvadeh but for any cheit when a person is doing teshuva he has to be misvadeh. Or in other words, there's viduy again which as the Rav explains is the ma'aseh hamitzva of teshuva. So that viduy, if it's the ma'aseh hamitzva of teshuva, so what does it have to contain? It has to contain all the elements of teshuva. So it has to contain the hakaras hacheit, it has to contain the peirush hacheit, it has to contain for reasons which we'll discuss some other time beli neder nachamti uvoshti and it also has to contain the kabbalah l'haba because all of those are indispensable elements of teshuva because this is the viduy of teshuva. But the chazal have another mokor for viduy as well. If you take a look in in the Toras Kohanim in Parshas Acharei Mos in the parsha of avodas Yom Hakippurim of on the pasuk of וכפר בעדו ובעד ביתו so chazal say that zu viduy devarim. That this refers to a mitzva of viduy, teaches us a mitzva of viduy. And then it goes on to quote the viduy of the Kohen Gadol again which the Mishna has earlier in Yoma ל"ה עמוד ב of

בא לו אצל פרו וסומך שתי ידיו עליו ומתודה וכך היה אומר אנא השם עויתי פשעתי חטאתי לפניך אני וביתי אנא השם כפר נא לעונות ולפשעים ולחטאים שעויתי ושפשעתי ושחטאתי לפניך אני וביתי.

So this viduy the Toras Kohanim has a separate makor for it. Has a separate makor for this viduy of the Kohen Gadol again of v'chiper ba'ado Rashi refers to it, doesn't quote the whole—he just says that v'chiper here means it's before it's being offered, so it means kaparas devarim, it means viduy. Now it's interesting that this viduy of the Kohen Gadol also again it's more along the lines of פרק ב הלכה ח, i.e., it doesn't have kabala la'havo or many of the other elements which the Rambam calls ikaro shel viduy in פרק א הלכה א. So what would seem to be is that what this Toras Kohanim tells us is the makor that there's a second mitzvas viduy. That viduy appears, it functions as the maiseh mitzvah of teshuvah, that's פרק א הלכה א, but then there's also a din of viduy not of teshuvah but a viduy of kapara. That when a person stands on the threshold of kapara, so then a person has another chiyuv viduy. And that's distinct from the viduy as part of teshuvah, but it's rather a viduy of kapara. That in order that a person should be ra'uy lehiskapeir, should be ra'uy to receive kapara, so then a person has to be misvadeh. And this is a different viduy. This isn't the viduy which is a detail of mitzvas teshuvah, but this is a freestanding viduy. That's what our sugia is talking about mitzvas viduy meaning the independent mitzvas viduy as it were, not independent in the sense of that it's going to be featured in taryag mitzvos, not independent in that sense because it's linked to the impending kapara, but mitzvas viduy in contrast, in contradistinction to mitzvas teshuvah, this is a freestanding mitzvas viduy and again, it's not the viduy of teshuvah, it's the viduy of kapara. This ikaro shel viduy aval anachnu chatanu suffices. For this viduy, not the viduy of teshuvah, but the viduy of kapara, so there the Rambam says aval anachnu chatanu suffices. And if you look, the Rambam took pains to make sure that we'd understand that. He writes here again in Perek Beis, again Halacha Zayin and Ches where he has the second ikaro shel viduy from our sugia aval anachnu chatanu, so the Rambam writes לפיכך חייבים הכל לעשות תשובה ולהתוודות ביום הכיפורים. And then he says ומצות וידוי יום הכיפורים. Again, right, the Rambam is very careful to preserve the lashon hasugia that מצות וידוי יום הכפורים. That what I'm talking about here, what I'm about to define for you is not the viduy of teshuvah, no, that was defined in פרק א הלכה א, but there's a second din viduy. There's a din viduy of kapara. That when a person stands on the threshold of kapara, again he's mechuyav to be misvadeh. Again he's mechuyav to be misvadeh. That's the freestanding mitzvas viduy that our sugia is talking about, the Rambam says for this viduy aval anachnu chatanu is the ikaro shel viduy. Since it's not the viduy of teshuvah, it's the viduy of kapara, it doesn't require all those other elements of פרק א הלכה א. And what's more, the emes is that this viduy of kapara again since it's not the viduy of teshuvah, basically again if you read the sugia, so what's the basic idea that a person has to express? Whether it's אתה יודע רזי עולם or whether it's אלהי עד שלא נוצרתי איני כדאי, that the viduy of kapara a person is supposed to not so much focus on a specific aveirah, but rather on his relationship with the Ribono Shel Olam. That a person in order to receive kapara, Hakadosh Baruch Hu is about to grant atonement, to grant kapara, so that can only happen when a person correctly understands his relationship vis-a-vis Hakadosh Baruch Hu, his dependence upon Hakadosh Baruch Hu, whether it's אתה יודע רזי עולם, whether it's אלהי עד שלא נוצרתי איני כדאי, that's what's being expressed. And even when we say it aval anachnu chatanu, again it's more to capture again where we stand vis-a-vis Hakadosh Baruch Hu, our dependence upon Him, and it's only once a person acknowledges that that he's ra'uy l'kapara. So then the sugia reads beautifully. Definitely, that's what the sugya is telling us. We're defining here a separate mitzvas vidui, not the vidui of teshuva, no, for that, that mirrors all the stages of teshuva. What we're defining here is the mitzvas vidui of kappara, the mitzvas vidui when a person's on threshold of kappara, that's already a different type of of vidui. And again, that accounts for the stiros in the Rambam of the two ikkaros of vidui. In terms of the makor in the Torah, so that's what we're suggesting that Parshas Naso vehisvadu is the is the vidui of teshuva and then in Parshas Acharei Mos the Toras Kohanim vechiper ba'ado is the makor for this din of vidui shel kappara. Just one, one, one he'ara. Again in the Ikkarim shel Vidui פרק א הלכה א where the Rambam is talking about this vidui of teshuva, so again the Rambam here is presenting again only those most fundamental elements of teshuva which have to be reflected in the vidui shel teshuva. And in that context, the Rambam says הרי ניחמתי ובושתי במעשי. Right, the emphasis not only on nichamti on charata, but on busha as well. And again, we have this in the pesukim that we said last night as part of slichos. בשתי והורם אלוקי פני אליך, the pesukim in Ezra, Nechemya, in Yirmiyahu, the emphasis on busha. You have it in the Rabbeinu Yona as well in Sha'arei Teshuva, one of the ikkarim of teshuva is busha according to the Rabbeinu Yona. Why is the busha so important? So one answer is that busha is simply a way of measuring one's regret. Exactly how much is a person regretting? You can regret something, but you regret it rather casually. I regret not having invested in a certain stock last week, it just went up, I would have made five hundred dollars. Okay, so it's a casual, casual regret. But if a person regrets something to the point of being shamed, feeling shame and humiliation, so that means it's very profound. So the busha is a way of measuring the charata. And that that's certainly, certainly correct. But l'chora it means more as well. l'chora it means more as well. What's pshat? Let's say we know from Bava Kamma from Hachovel from the Chamisha Devarim from Boshes that busha means if something if a if if something happens to a person in private and is not witnessed by anyone else, a person doesn't feel busha. Let's say if if if you walk into a room full of people and and you trip over your own feet, so it's very embarrassing, it's terribly embarrassing. If the same thing happens to you when you walk into an empty room, it's not embarrassing. You may be angry at yourself, you may be frustrated, you may have some other emotion, but you don't feel busha. You only feel busha when someone witnessed what happened to you. So then you're embarrassed that that person should have seen again seen the way the way you tripped over your own feet. That's what the source of busha is always the fact that someone else is watching, someone else saw it. That's what generates busha. Again, if if the same thing would happen in a room where no one was there, a person wouldn't feel any busha. When a person is misbayesh al avonosov, right Chazal say if a person is misbayesh in Gemara Berachos is מחלין לו כל עוונותיו. If a person is misbayesh on his aveira, so then Hakadosh Baruch Hu is מוחל לו כל עוונותיו. So the pshat is that the person feels acutely the presence of the Ribbono Shel Olam. Because why else would I be misbayesh? If I did something that no one here knows of, no one knows of, it was it happened in private, no one else knows, so why do I feel embarrassed? There's no reason to feel embarrassed. You don't...