Page 24 - HaMizrachi Australia Rosh HaShana Yom Kippur 5781

YAMIM NORA’IM READING

Rabbi Zev Leff

Confession and Redemption

Beset by many evils and troubles, the sinner does not contemplate ever It is this last aspect of full Vidui which
they will say, “It is because G-d is no committing that sin again. Just as a is lacking in the confession, “Because
longer with me that these evil things vow to do (or not to do) something in G-d is not with me, all these misfor-
have befallen me.” On that day I the future requires verbal expression, tunes have befallen me.” Although this
will utterly hide My face because of so, too, does the commitment not to statement expresses regret, recogni-
all the evil that they have done... repeat past sins. tion of the devastation resulting from
(Devarim 31:17-18) sin, and even hints to a commitment
Layers of Impurity to avoid this state in the future, it is
ambam says that this admission
of guilt and regret is still not a There is yet another aspect of confes- still lacking. There is no recognition
Rfull confession, and therefore sion that relates to the nature of sin that it is not G-d Who has deserted
G-d continues to hide His face. But itself. Sin, says the Maharal, is only us, but we who have become detached
the hiding is different: no longer is it a incidental to the soul of the Jew. It from ourselves and therefore from
hiding of G-d’s mercy, allowing evil to cannot blemish the soul itself. Rather G-d.
befall them, but rather a hiding of the it superimposes layers of impurity
ultimate Redemption. That change in that separate one from his essence. When a Jew feels G-d has aban-
G-d’s relationship contains a hint to Since the Jew’s connection to G-d is doned him, says Sforno, he gives up
their ultimate redemption when their through that untainted essence, when hope, since he thinks that it is G-d
repentance is complete. he becomes distant from his essence, Who must first return. But in truth
he also becomes estranged from G-d. it is man who has strayed from his
To better understand this, we must essence, and he can find G-d where he
first understand the function of verbal Teshuva, then, is the return of the Jew originally left Him. Teshuva is thus lit-
confession in the teshuva process. to his essence and the breakdown of erally redemption: “Return to Me, for
Sefer HaChinuch (Mitzvah 364) offers the barriers that separate him from I have redeemed you” (Isaiah 44:22).
two explanations of the benefit of G-d. G-d does not leave the Jew when One redeems his untainted essence
verbal confession. First, verbalizing he sins; rather the Jew loses contact from the layers of sin and impurity
one’s repentance creates the feeling with G-d, Who still resides within
of conversing with a second party, the essence of his soul. As the Sages that encrust it.
which, in turn, sensitizes a person to say on the verse, “I am asleep, but my As long as we fail to comprehend
the reality of G-d’s presence, G-d’s heart is awake” (Song of Songs 5:2), this aspect of redemption, G-d con-
awareness of his every deed, and the “my heart” refers to G-d. Though the tinues to hide the face of redemption
need to render an account before G-d. Jew sleeps and loses consciousness of from us. When we appreciate all the
The greater a person’s awareness that G-d, G-d still occupies his heart. aspects of Vidui, including that rec-
his sin was one in G-d’s presence, with ognition that G-d remains where He
His full knowledge, the greater his By articulating his sin in the Vidui
shame and regret. Secondly, verbal confession, the Jew makes it some- always was, waiting for us to strip
expression intensifies the process and thing external to himself. Then he is away the barriers, we can look for-
leaves a more lasting effect. able to detach those layers of sin that ward to both personal and national
have accreted on his soul. Vidui itself redemption.
In addition to regret over the past, becomes an act of purification. Thus,
teshuva also requires a commitment Targum Yonatan translates the word
not to repeat the sin again. That com- “purify” in the verse “Before G-d
mitment must be so decisive, resolute, should you purify yourself” (Leviticus
and firm that G-d Himself can testify 16:30), as “confess.” The confession is Rabbi Zev Leff serves as the Rav of
that at the moment of confession, itself the act of purification. Moshav Matityahu.

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