אורות התשובה, פרק טו:י
כְּשֶׁשּׁוֹכְחִים אֶת מַהוּת הַנְּשָׁמָה הָעַצְמִית, כְּשֶׁמְּסִיחִים דֵּעָה מִלְּהִסְתַּכֵּל בְּתוֹכִיּוּת הַחַיִּים הַפְּנִימִיִּים שֶׁל עַצְמוֹ, הַכֹּל נַעֲשֶׂה מְעֻרְבָּב וּמְסֻפָּק. וְהַתְּשׁוּבָה הָרָאשִׁית, שֶׁהִיא מְאִירָה אֶת הַמַּחֲשַׁכִּים מִיָּד, הִיא שֶׁיָּשׁוּב הָאָדָם אֶל עַצְמוֹ, אֶל שֹׁרֶשׁ נִשְׁמָתוֹ, וּמִיָּד יָשׁוּב אֶל הָאֱלֹקִים, אֶל נִשְׁמַת כָּל הַנְּשָׁמוֹת, וְיֵלֵךְ וְיִצְעַד הָלְאָה מַעְלָה מַעְלָה בִּקְדֻשָּׁה וּבְטָהֳרָה. וְדָבָר זֶה נוֹהֵג בֵּין בְּאִישׁ יְחִידִי, בֵּין בְּעַם שָׁלֵם, בֵּין בְּכָל הָאֱנוֹשִׁיּוּת, בֵּין בְּתִקּוּן כָּל הַהֲוָיָה כֻּלָּהּ, שֶׁקִּלְקוּלָהּ בָּא תָּמִיד מִמַּה שֶּׁהִיא שׁוֹכַחַת אֶת עַצְמָהּ.
וְאִם תֹּאמַר שֶׁהִיא חֲפֵצָה לָשׁוּב אֶל ד' וְאֶת עַצְמָהּ הִיא אֵינָהּ מְכוֹנֶנֶת לְקַבֵּץ אֶת נִדָּחֶיהָ - הֲרֵי הִיא תְּשׁוּבָה שֶׁל רְמִיָּה, שֶׁתִּשָּׂא עַל יְדֵי זֶה אֶת שֵׁם ד' לַשָּׁוְא. עַל כֵּן רַק בָּאֱמֶת הַגְּדוֹלָה שֶׁל הַתְּשׁוּבָה אֶל עַצְמוֹ יָשׁוּב הָאָדָם וְהָעָם, הָעוֹלָם וְכָל הָעוֹלָמִים, הַהֲוָיָה כֻּלָּהּ, אֶל קוֹנָהּ, לֵאוֹר בְּאוֹר הַחַיִּים. וְזֶהוּ הָרָז שֶׁל אוֹרוֹ שֶׁל מָשִׁיחַ, הוֹפָעַת נִשְׁמַת הָעוֹלָם, שֶׁבַּהֲאִירוֹ יָשׁוּב הָעוֹלָם לְשֹׁרֶשׁ הַהֲוָיָה, וְאוֹר ד' עָלָיו יִגָּלֶה. וּמִמְּקוֹר הַתְּשׁוּבָה הַגְּדוֹלָה הַזֹּאת יִשְׁאַב הָאָדָם אֶת חַיֵּי הַקֹּדֶשׁ שֶׁל הַתְּשׁוּבָה בַּאֲמִתָּהּ.
Lights of Teshuva, Chapter 15:10
When we forget the essence of our core soul (identity); when we lose focus on gazing into the depths of the inner life of our self, everything becomes confused and doubtful. The first act of return, which illuminates the darkness immediately, is for one to return to his self, to the root of his soul – and he immediately returns to God, the Soul of all souls, and progresses step by step further upward in holiness and purity. And this concept applies whether to an individual, a complete nation, all of humanity, and the rectification of all Being; for her destruction always comes from forgetting her own self.
If one were to say that she desires to return to God, but she would not intend to gather together her own self – this would be a deceitful Teshuva, taking God’s name in vain via such means. Therefore, in truth the greatest of return is to one’s self, both for an individual and a nation, the universe and all universes – indeed, all of Being – to her belonging, to be illuminated in the light of Life. This is the secret of the light of Mashiach, the emergence of the soul of the world, which in his illumination the world returns to the root of Being, and the light of God is revealed on him. From the source of this great return humanity draws its’ holiness of life of return in her truest way.
1. According to Rav Kook, what is the first step of Teshuva – and why?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
2. Explain: “If one were to say that she desires to return to God, but she would not intend to gather together her own self – this would be a deceitful Teshuva”.
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
Teshuva: A New You
אֵי זוֹ הִיא תְּשׁוּבָה גְּמוּרָה? זֶה שֶׁבָּא לְיָדוֹ דָּבָר שֶׁעָבַר בּוֹ וְאֶפְשָׁר בְּיָדוֹ לַעֲשׂוֹתוֹ וּפֵרַשׁ וְלֹא עָשָׂה מִפְּנֵי הַתְּשׁוּבָה – לֹא מִיִּרְאָה וְלֹא מִכִּשְׁלוֹן כֹּחַ. כֵּיצַד? הֲרֵי שֶׁבָּא עַל אִשָּׁה בַּעֲבֵרָה וּלְאַחַר זְמַן נִתְיַחֵד עִמָּהּ וְהוּא עוֹמֵד בְּאַהֲבָתוֹ בָּהּ וּבְכֹחַ גּוּפוֹ וּבַמְּדִינָה שֶׁעָבַר בָּהּ, וּפָרַשׁ וְלֹא עָבַר – זֶהוּ בַּעַל תְּשׁוּבָה גְּמוּרָה. הוּא שֶׁשְּׁלֹמֹה אָמַר (קהלת יב:א) "וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ". וְאִם לֹא שָׁב אֶלָּא בִּימֵי זִקְנוּתוֹ וּבְעֵת שֶׁאִי אֶפְשָׁר לוֹ לַעֲשׂוֹת מַה שֶּׁהָיָה עוֹשֶׂה, אַף עַל פִּי שֶׁאֵינָהּ תְּשׁוּבָה מְעֻלָּה, מוֹעֶלֶת הִיא לוֹ וּבַעַל תְּשׁוּבָה הוּא. אֲפִלּוּ עָבַר כָּל יָמָיו וְעָשָׂה תְּשׁוּבָה בְּיוֹם מִיתָתוֹ וּמֵת בִּתְשׁוּבָתוֹ, כָּל עֲוֹנוֹתָיו נִמְחָלִין שֶׁנֶּאֱמַר (קהלת יב:ב) "עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וְהַיָּרֵחַ וְהַכּוֹכָבִים וְשָׁבוּ הֶעָבִים אַחַר הַגֶּשֶׁם" שֶׁהוּא יוֹם הַמִּיתָה – מִכְּלָל שֶׁאִם זָכַר בּוֹרְאוֹ וְשָׁב קֹדֶם שֶׁיָּמוּת, נִסְלַח לוֹ.
How so is complete teshuva? It is a person who confronts the same situation in which he once transgressed, and who has the potential to perform it again, and who separates away and does not perform it because of Teshuva – not because of fear or a lack of strength. For example, a person engaged in illicit sexual relations with a woman. Afterwards, they met in privacy, in the same country, while his love for her and physical power persisted, and nevertheless, he abstained and did not transgress. This is a complete Ba’al-Teshuva. This was implied by King Solomon in his statement (Eccl. 12:1), “Remember your Creator in the days of your youth, [before the bad days come and the years draw near when you will say: ‘I have no desire for them.’”] If he does not repent until his old age, at a time when he is incapable of doing what he did before, even though this is not a high level of repentance, he is a Ba’al-Teshuva. Even if he transgressed throughout his entire life and repented on the day of his death and died in repentance, all his sins are forgiven, as it says (Eccl. 12:2), “Before the sun, the light, the moon, or the stars are darkened and the clouds return after the rain…” - This refers to the day of death. Thus, we can infer that if one remembers his Creator and repents before he dies, he is forgiven.
1. The Rambam began this Halacha by illustrating what “Complete Teshuva” would look like. What is his description?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
2. In the Rambam’s depiction, what is the subject’s motive for these changes?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
וּמַה הִיא הַתְּשׁוּבָה? הוּא שֶׁיַּעֲזֹב הַחוֹטֵא חֶטְאוֹ וִיסִירוֹ מִמַּחֲשַׁבְתּוֹ וְיִגְמֹר בְּלִבּוֹ שֶׁלֹּא יַעֲשֵׂהוּ עוֹד, שֶׁנֶּאֱמַר (ישעיה נה:ז) "יַעֲזֹב רָשָׁע דַּרְכּוֹ, וְאִישׁ אָוֶן מַחְשְׁבֹתָיו". וְכֵן יִתְנַחֵם עַל שֶׁעָבַר שֶׁנֶּאֱמַר (ירמיה לא:יח) "כִּי אַחֲרֵי שׁוּבִי נִחַמְתִּי". וְיָעִיד עָלָיו יוֹדֵעַ תַּעֲלוּמוֹת שֶׁלֹּא יָשׁוּב לְזֶה הַחֵטְא לְעוֹלָם, שֶׁנֶּאֱמַר (הושע יד:ד) "וְלֹא נֹאמַר עוֹד אֱלֹהֵינוּ לְמַעֲשֵׂה יָדֵינוּ" וְגוֹ'. וְצָרִיךְ לְהִתְוַדּוֹת בִּשְׂפָתָיו וְלוֹמַר עִנְיָנוֹת אֵלּוּ שֶׁגָּמַר בְּלִבּוֹ.
What constitutes teshuva? That a sinner should abandon his sins and remove them from his thoughts, resolving in his heart, never to commit them again as it says (Isa. 55:7), “May the wicked abandon his ways, and the transgressing man his thoughts ” Similarly, he must regret the past as it says (Jer. 31:18), “After I returned, I regretted.” [He must reach the level where] he will call upon The Holy One to witness the fact that he will never return to this sin again, as it says, (Hoshea 14:4), “We will no longer say to the work of our hands: ‘You are our gods.’” He must verbally confess and state these matters which he resolved in his heart.
In this Halacha, the Rambam seems to “pedal backwards”, and goes back to define Teshuva itself.
1. Shouldn’t this Halacha have been written before the previous one? Why does Rambam depict “Complete Teshuva” in Halacha 1, when he hasn’t even defined the word “Teshuva” yet?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
2. What is Teshuva, based on how the Rambam presents it above?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
3. What does verbal acknowledgement (vidduy) add to Teshuva?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
כָּל הַמִּתְוַדֶּה בִּדְבָרִים וְלֹא גָּמַר בְּלִבּוֹ לַעֲזֹב, הֲרֵי זֶה דּוֹמֶה לְטוֹבֵל וְשֶׁרֶץ בְּיָדוֹ שֶׁאֵין הַטְּבִילָה מוֹעֶלֶת עַד שֶׁיַּשְׁלִיךְ הַשֶּׁרֶץ. וְכֵן הוּא אוֹמֵר (משלי כח:יג) "וּמוֹדֶה וְעֹזֵב יְרֻחָם". וְצָרִיךְ לִפְרֹט אֶת הַחֵטְא, שֶׁנֶּאֱמַר (שמות לב:לא) "אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדלָה וַיַּעֲשׂוּ לָהֶם אֱלֹהֵי זָהָב".
Anyone who verbally acknowledges [his mistakes] without resolving in his heart to abandon [his error] can be compared to [a person] who immerses himself [in a mikveh] while [holding the carcass of] a lizard in his hand. His immersion will not be useful until he casts away the carcass. This principle is implied by the statement (Prov. 28:13), “He who acknowledges and abandons [his mistakes] will obtain mercy” It is necessary to mention particularly one’s mistakes, as it says [by Moshe’s vidduy], (Ex. 32:31): “Please, the people have committed a great mistake – they made a golden idol.”
1. In this Halacha, what comparison does the Rambam make?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
2. What other components of vidduy does the Rambam mention in this Halacha?
_________________________________________________________________________
_________________________________________________________________________
Aseret Yemei Teshuva
אַף עַל פִּי שֶׁהַתְּשׁוּבָה וְהַצְּעָקָה יָפָה לָעוֹלָם, בַּעֲשָׂרָה הַיָּמִים שֶׁבֵּין רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים הִיא יָפָה בְּיוֹתֵר וּמִתְקַבֶּלֶת הִיא מִיָּד שֶׁנֶּאֱמַר (ישעיה נה:ו) "דִּרְשׁוּ ה' בְּהִמָּצְאוֹ". בַּמֶּה דְּבָרִים אֲמוּרִים בְּיָחִיד, אֲבָל צִבּוּר כָּל זְמַן שֶׁעוֹשִׂים תְּשׁוּבָה וְצוֹעֲקִין בְּלֵב שָׁלֵם הֵם נַעֲנִין, שֶׁנֶּאֱמַר (דברים ד:ז) "כַּה' אֱלֹקֵינוּ בְּכָל קָרְאֵנוּ אֵלָיו".
Even though Teshuva and crying out are always nice, but during the ten days between Rosh HaShana and Yom Kippur it is exceedingly better and is immediately accepted, as it says, "Seek out God while He may be found" (Is. 55:6). When is this so? Concerning an individual; but a for community, every time they do Teshuva and cry out with a whole heart they are answered, as it says, "As God our Lord is, whenever we call upon Him" (Deut. 6:7).
1. In what way are the Ten Days between Rosh HaShana and Yom Kippur unique?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
2. What does the Rambam add to clarify here about communal prayer?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
3. What can this tell us about our prayers during these Ten Days?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
Vidduy: Owning Up to Reality
כָּל מִצְוֹת שֶׁבַּתּוֹרָה, בֵּין עֲשֵׂה בֵּין לֹא תַּעֲשֶׂה, אִם עָבַר אָדָם עַל אַחַת מֵהֶן בֵּין בְּזָדוֹן בֵּין בִּשְׁגָגָה, כְּשֶׁיַּעֲשֶׂה תְּשׁוּבָה וְיָשׁוּב מֵחֶטְאוֹ חַיָּב לְהִתְוַדּוֹת לִפְנֵי הָאֵל בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (במדבר ה:ו-ז) "אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ... וְהִתְוַדּוּ אֶת חַטָּאתָם אֲשֶׁר עָשׂוּ" – זֶה וִדּוּי דְּבָרִים. וִדּוּי זֶה מִצְוַת עֲשֵׂה.
כֵּיצַד מִתְוַדִּין? אוֹמֵר, "אָנָּא הַשֵּׁם, חָטָאתִי עָוִיתִי פָּשַׁעְתִּי לְפָנֶיךָ וְעָשִׂיתִי כָּךְ וְכָךְ, וַהֲרֵי נִחַמְתִּי, וּבֹשְׁתִּי בְּמַעֲשַׂי, וּלְעוֹלָם אֵינִי חוֹזֵר לְדָבָר זֶה". וְזֶהוּ עִקָּרוֹ שֶׁל וִדּוּי. וְכָל הַמַּרְבֶּה לְהִתְוַדּוֹת וּמַאֲרִיךְ בְּעִנְיָן זֶה הֲרֵי זֶה מְשֻׁבָּח.
All of the commandments in the Torah: whether they be proactive or prohibitive; if a person transgressed any of them, whether he did so intentionally, whether he did so unintentionally, when he does Teshuva and returns from his sin - he is obligated to acknowledge them before God, blessed is He, as it says (Bamidbar 5:6-7), “If a man or woman commit any of the sins of man… they must acknowledge the sin that they committed.” This refers to a verbal acknowledgement. This acknowledgement is a positive command.
How does he acknowledge? He says, “(1) Please God, (2) I have been mistaken, I have transgressed, I have rebelled before You (3) by doing such-and-such [specific mistakes]. Behold, (4) I regret and (5) am embarrassed for my deeds. (6) I promise never to repeat this act again.” These are the essential elements of the acknowledgement. Whoever acknowledges profusely and elaborates on these matters is worthy of praise.
1. Is there a Mitzvah to do Teshuva, or to do vidduy ?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
2. What is the purpose of verbally articulating our mistakes and issues?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
Elements of Vidduy:
1. You have to say אָנָּא הַשֵּׁם —the request of Please, God.
2. You have to say חָטָאתִי עָוִיתִי פָּשַׁעְתִּי —I have been mistaken, I have transgressed, I have
committed iniquity.
3. You have to say וְעָשִׂיתִי כָּךְ וְכָךְ – This is specifically what I did.
4. You have to say נִחַמְתִּי —the fact that I changed my mind and I am regretful
5. You have to say וּבֹשְׁתִּי בְּמַעֲשַׂי —the fact that I am ashamed for my deeds.
6. You have to say וּלְעוֹלָם אֵינִי חוֹזֵר לְדָבָר זֶה —I commit to never repeat this act.
Yom Kippur: A Unique Opportunity
יוֹם הַכִּפּוּרִים הוּא זְמַן תְּשׁוּבָה לַכּל לַיָּחִיד וְלָרַבִּים וְהוּא קֵץ מְחִילָה וּסְלִיחָה לְיִשְׂרָאֵל. לְפִיכָךְ חַיָּבִים הַכּל לַעֲשׂוֹת תְּשׁוּבָה וּלְהִתְוַדּוֹת בְּיוֹם הַכִּפּוּרִים. וּמִצְוַת וִדּוּי יוֹם הַכִּפּוּרִים שֶׁיַּתְחִיל מֵעֶרֶב הַיּוֹם קֹדֶם שֶׁיֹּאכַל שֶׁמָּא יֵחָנֵק בַּסְּעֻדָּה קֹדֶם שֶׁיִּתְוַדֶּה. וְאַף עַל פִּי שֶׁהִתְוַדָּה קֹדֶם שֶׁיֹּאכַל חוֹזֵר וּמִתְוַדֶּה בְּלֵילֵי יוֹם הַכִּפּוּרִים עַרְבִית וְחוֹזֵר וּמִתְוַדֶּה בְּשַׁחֲרִית וּבְמוּסָף וּבְמִנְחָה וּבִנְעִילָה. וְהֵיכָן מִתְוַדֶּה. יָחִיד אַחַר תְּפִלָּתוֹ וּשְׁלִיחַ צִבּוּר בְּאֶמְצַע תְּפִלָּתוֹ בִּבְרָכָה רְבִיעִית.
Yom Kippur is the time of teshuva for all, both individuals and the community at large. It is the climax of forgiveness and pardon for Israel. Therefore, everyone is obligated to do Teshuva and acknowledge [their mistakes] on Yom Kippur. The mitzva of the verbal acknowledgement of Yom Kippur begins on the prior day’s eve, before one eats [the final meal], lest one choke to death in the meal before vidduy. Although a person acknowledged before eating, he should acknowledge again in the evening service, Yom Kippur night, and similarly, repeat the acknowledgement in the morning, Musaf, afternoon, and Ne'ilah services. At which point [in the service] should one say vidduy? An individual does so after Amida, and the Chazan does so within the Amida, in the fourth blessing.
1. How does the Rambam describe Yom Kippur in the above Halacha?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
2. Why are we obligated to do Teshuva and vidduy on Yom Kippur?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
3. When does the Mitzvah of vidduy begin?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
4. Why is this uniquely the case regarding the vidduy on Yom Kippur, and not for any other Mitzva? Would we ever make Kiddush for Shabbat on Friday morning, in case we choked and died before sunset?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
The Essential Vidduy of Yom Kippur
הַוִּדּוּי שֶׁנָּהֲגוּ בּוֹ כָּל יִשְׂרָאֵל "אֲבָל אֲנַחְנוּ חָטָאנוּ" וְהוּא עִקַּר הַוִּדּוּי. עֲבֵרוֹת שֶׁהִתְוַדָּה עֲלֵיהֶם בְּיוֹם הַכִּפּוּרִים זֶה חוֹזֵר וּמִתְוַדֶּה עֲלֵיהֶן בְּיוֹם הַכִּפּוּרִים אַחֵר אַף עַל פִּי שֶׁהוּא עוֹמֵד בִּתְשׁוּבָתוֹ שֶׁנֶּאֱמַר (תהלים נא:ה) "כִּי פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד".
The acknowledgement customarily recited by all Israel is: “In truth, we have been mistaken….” This is the essential element of the acknowledgement. Transgressions which were confessed on one Yom Kippur should be acknowledged on another Yom Kippur even though one remains in his return, as it states, (Psalms 51:5), “I acknowledge my transgressions and my mistakes are always before me”.
1. How is the way in which the Rambam defined Vidduy in Hilchot Teshuva, Ch. 1 Halacha 1 different from the way he defines it here?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
2. Why must transgressions from previous years be revisited and thought about each and every Yom Kippur?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
Let’s dissect this three-word Vidduy – אֲבָל אֲנַחְנוּ חָטָאנוּ.
אֲבָל
וַיֹּאמֶר אֱלֹקִים, "אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן..."
And God said, “In truth, Sarah your wife will give birth to a son…”
אבל. לשון אמיתת דברים, וכן (בראשית מב:כא) "אבל אשמים אנחנו".
אבל— This word implies truth of a statement, just as (Bereishit 42:21) “In truth, we are responsible”.
What does the word אֲבָל mean?
_________________________________________________________________________
_________________________________________________________________________
חָטָאנוּ
(טו) וַיִּתְפָּקְדוּ בְנֵי בִנְיָמִן בַּיּוֹם הַהוּא מֵהֶעָרִים עֶשְׂרִים וְשִׁשָּׁה אֶלֶף אִישׁ שֹׁלֵף חָרֶב לְבַד מִיֹּשְׁבֵי הַגִּבְעָה הִתְפָּקְדוּ שְׁבַע מֵאוֹת אִישׁ בָּחוּר.
(טז) מִכֹּל הָעָם הַזֶּה שְׁבַע מֵאוֹת אִישׁ בָּחוּר אִטֵּר יַד יְמִינוֹ כָּל זֶה קֹלֵעַ בָּאֶבֶן אֶל הַשַּׂעֲרָה וְלֹא יַחֲטִא.
(15) On that day the Benjaminites mustered from the towns 26,000 fighting men, aside from the inhabitants of Gibeah where they had 700 choice men.
(16) All of this force—700 choice men—were left-handed. Every one of them could sling a stone at a hair and not miss.
What does the word חָטָאנוּ mean?
_________________________________________________________________________
_________________________________________________________________________
Repairing Our Relationships
אֵין הַתְּשׁוּבָה וְלֹא יוֹם הַכִּפּוּרִים מְכַפְּרִין אֶלָּא עַל עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם כְּגוֹן מִי שֶׁאָכַל דָּבָר אָסוּר אוֹ בָּעַל בְּעִילָה אֲסוּרָה וְכַיּוֹצֵא בָּהֶן. אֲבָל עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ כְּגוֹן הַחוֹבֵל אֶת חֲבֵרוֹ אוֹ הַמְקַלֵּל חֲבֵרוֹ אוֹ גּוֹזְלוֹ וְכַיּוֹצֵא בָּהֶן אֵינוֹ נִמְחַל לוֹ לְעוֹלָם עַד שֶׁיִּתֵּן לַחֲבֵרוֹ מַה שֶּׁהוּא חַיָּב לוֹ וִירַצֵּהוּ. אַף עַל פִּי שֶׁהֶחֱזִיר לוֹ מָמוֹן שֶׁהוּא חַיָּב לוֹ צָרִיךְ לְרַצּוֹתוֹ וְלִשְׁאל מִמֶּנּוּ שֶׁיִּמְחל לוֹ. אֲפִלּוּ לֹא הִקְנִיט אֶת חֲבֵרוֹ אֶלָּא בִּדְבָרִים צָרִיךְ לְפַיְּסוֹ וְלִפְגֹּעַ בּוֹ עַד שֶׁיִּמְחל לוֹ. לֹא רָצָה חֲבֵרוֹ לִמְחל לוֹ מֵבִיא לוֹ שׁוּרָה שֶׁל שְׁלֹשָׁה בְּנֵי אָדָם מֵרֵעָיו וּפוֹגְעִין בּוֹ וּמְבַקְּשִׁין מִמֶּנּוּ. לֹא נִתְרַצָּה לָהֶן מֵבִיא לוֹ שְׁנִיָּה וּשְׁלִישִׁית. לֹא רָצָה מְנִיחוֹ וְהוֹלֵךְ לוֹ וְזֶה שֶׁלֹּא מָחַל הוּא הַחוֹטֵא. וְאִם הָיָה רַבּוֹ הוֹלֵךְ וּבָא אֲפִלּוּ אֶלֶף פְּעָמִים עַד שֶׁיִּמְחל לוֹ.
Teshuva and Yom Kippur only atone for transgressions between man and God; for example, a person who ate a forbidden food or engaged in forbidden relations, and the like. However, transgressions between man and man – for example, someone who injures a colleague, curses a colleague, steals from him, or the like – will never be forgiven until he gives his colleague what he owes him and appeases him. [It must be emphasized that] even if a person restores the money that he owes [the person he wronged], he must appease him and ask him to forgive him. Even if a person only upset a colleague by saying [certain] things, he must appease him and approach him [repeatedly] until he forgives him. If his colleague does not desire to forgive him, he should bring a group of three of his friends and approach him with them and request [forgiveness]. If [the wronged party] is not appeased, he should repeat the process a second and third time. If he [still] does not want [to forgive him], he may let him alone and need not pursue [the matter further]. On the contrary, the person who refuses to grant forgiveness is the one considered as the sinner. [The above does not apply] if [the wronged party] was one's teacher. [In that instance,] a person should continue seeking his forgiveness, even a thousand times, until he forgives him.
1. What do Teshuva and Yom Kippur not atone for?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
2. What else must be done in order for Teshuva and vidduy to be effective for an interpersonal issue?
_________________________________________________________________________
_________________________________________________________________________
_____________________________________________________________________________________
3. What if a person doesn’t wish to forgive you when you first ask for forgiveness?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
4. What happens if he refuses to forgive you, no matter what?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
5. What if the person who is refusing to forgive you is your teacher? Why would this be different?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
A Day of Forgiveness and Pardon
...עַצְמוֹ שֶׁל יוֹם הַכִּפּוּרִים מְכַפֵּר לַשָּׁבִים שֶׁנֶּאֱמַר (ויקרא טז:ל) "כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם"...
...Yom Kippur itself atones for those who return, as it says (Lev. 16:30), “For with this day you will atone on yourselves…”.
וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל חַטֹּאתָם וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָם.
And he will atone over the holies from the impurities of the Children of Israel and their iniquities, for all their mistakes, and so shall he do for the Tent of Meeting which dwells with you amongst your impurity.
אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים... וְכֵן הוּא אוֹמֵר, "צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ" (שיר השירים ג:יא). בְּיוֹם חֲתֻנָּתוֹ – זֶה מַתַּן תּוֹרָה; וּבְיוֹם שִׂמְחַת לִבּוֹ – זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִמְהֵרָה בְיָמֵינוּ.
R. Shimon ben Gamliel said: There are no better days for Yisrael than the fifteenth of Av and Yom HaKippurim… and similarly it says (Song. 3:11), “Go out and see, daughters of Zion, with the King of Peace (God), with the crown which his mother crowned him with, on the day of his wedding and on the day of his gladness of heart” – Meaning: “On his wedding day” refers to the Receiving of Torah; “On the day of his happiness of heart” refers to the day of building the Beit HaMikdash, which will be built speedily in our days.
יום הכפורים – משום דאית ביה סליחה ומחילה, יום שניתנו בו לוחות האחרונות.
Yom HaKippurim – For on this day there is forgiveness and pardoning; it is the day on which we received the Second Tablets.