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“Vidui” - Confession
for the Days of Awe
With the Commentary of the Chaiyei
Adam
Translated by Rabbi Zehavie Green
Ashamnu:
Based on the verse (Hoshea 5:15)
"... until they acknowledge their guilt and seek my favor." This
is an expression of "and this soul transgressed" (Bemidbar 5:6). The Ramban
explains in the Chumash that this is an expression of desolation (waste),
for really this soul should be destroyed. Included here are: I have eaten
forbidden things: animals not slaughtered ritually, non-kosher, insects and
reptiles. I have eaten without first saying a blessing and without saying
an after blessing. Bagadnu: based on the verse (Hoshea 5:7) "They have dealt treacherously against
HashemÆ". The word bagad
(treachery, betrayal, ungrateful) applies when a man does good to his friend, and his friend, instead of being
grateful to him, as would be fitting, or at least doing him no evil, is
ungrateful to him, and this is a major treachery. We deal treacherously
with Hashem, who constantly does good to us and gives us life and sustenance. We have
dealt treacherously with other men, and we have repaid bad for good. (If
one has had forbidden sexual relations one should say, "I have had
forbidden sexual relations". I have already written that it is correct
for all people to say this, for perhaps one has committed this sin in
another incarnation.) I have neglected the study of Torah. I have made a
blessing in vain, an unnecessary blessing, and a blessing without attention
(devotion). I have neglected the positive commandment to read the Shma in its correct time. I have neglected positive and
negative commandments.
Gazalnu: Based on the verse
(Malachi 3:8), "You rob me continually" and on the verse (Mishle 28:24), "He robs his father and
mother". The Sages have explained (Berachos
32b) that "father" means Hashem and
"mother" means the Jewish People. (There is no need to dwell at
length on this sin for the Sages have said, "Among all the sins, the
sin of robbery prosecutes first".) I have
been haughty (conceited, boastful, arrogant). As it is written, "A
proud heart is an abomination to Hashem."
Debarnu
dofe:Based on the verse (Malachi 3:13), "Your words
have been all too strong against Me, says Hashem":
and if you say "wherein have we spoken against You?" You have
said, "It is vain to serve Hashem".
This is defamation (slander). We have said one thing with our mouths and
another with our hearts. (As the Sages have explained, slander issues from
two places, the mouth and the heart.) We have spoken idle talk, gossip,
lies, false words of flattery, unclean language, and business talk on
Shabbat and Yom Tov. (Behold the mouth, tongue,
lips, and teeth are analogous to the four priestly garments. It is known
that soiled priestly garments are unfit for service; therefore, how can a
mouth which has been made impure be opened in prayer and supplication. The
prosecutor cannot be the defender.)
Haivinu:This word is found in the
Torah many times, and it is a transitive verb (to cause sin, pervert, act
perversely). It means that we have perverted that which was straight, as
when one causes his friend to sin. (And similarly, if one is a reincarnated
soul which was repaired and reincarnated to amend a particular sin; when
one commits the sin, one perverts and damages this soul.) I have taught
mistaken teachings, and I have caused many to stumble. I have brought forth
seed in vain. I have consciously aroused myself sexually. I have thought
impure thoughts. I have looked at a place of nakedness. I have looked at
women to derive pleasure from them. I have lifted my hand to my friend to
hit him. I have embarrassed my friend in public.
V'hirshanu: This word is also
found frequently in the Torah, and is also a transitive verb. It means that
we have also made others do evil because of ourselves. (And also as above
in Haivinu)
Zadnu: This means that we
have been men of bad heart, as it is written (Obadiah 1:3), "The
wickedness of your heart has misled you". I have held cheap (made
light of, disregarded, despised, slighted) the honor of Shabbat and Yom Tov. I have disregarded the honor of my father and
mother. I have made light of the honor due those who study Torah.
Chamasnu: Based on the verse
(Ezekiel 7:11), "Violence has arisen to become a
rod of wickedness....." This is a type of robbery. For example, if
one's friend has a certain object, and he doesn't want to sell it; and he
takes it from him with force and pays him its value or even more than its
value, then, since he didn't willfully sell it to him, it is called
violence. I have profaned Shabbat and Yom Tov. I
have profaned Hashem.
Tafalnu
sheker: Based on the verse
(Ezekiel 13:10), "and they even
smear it (the weak wall of their false prophecy) with plaster." For
peelings are in constant decomposition. This refers by contrast to one of
the kindnessß of Hashem,
that He does not combine all the charges together and prosecute us. As is
written (Psalms 92:10) "...scattered shall be all the workers of
iniquity." On the other hand, with our sins we have caused the liars
to be strengthened and added together. Furthermore, we have spread lies,
i.e. we have connected and joined ourselves to sinners. (In Avot of Rav Nathan (30:3), Rabbi Akiva
said, "Whoever joins himself to those that commit transgression,
although he does not do the deeds like them, is punished as they are."
A similar point is made in Tractate Makot 5b.)
Yaatznu
rah: Based on the verse "the planners of evil
against Hashem." (Sometimes a person advised
his friend in order to arouse the hatred of others against him, or he gave
his friend advice for his own self-interest causing his friend a loss.) I
have been alone with women (whether a non-Jewess or Jewess, even unmarried;
and how much more so adultery or lewdness).
Kazavnu: Based on the verse (Hoshea 7:13), "And they spoke
lies about me." It means we have spoken words of non-truth, whether
for advantage or non-advantage. (This sin is very great, as it says in the
Torah "speakers of lies shall not be placed before My eyes.") I
became angry. (Our Sages have said, "all who become angry,
are considered as if they worship idols." It is written in the Torah,
"A quick tempered (wrathful) man, how great is his sin." There
are many other verses like this one.)
Latznu:
Based
on the verse (Isaiah 28:14), "Listen, you men of mockery (jesting,
joking, scorn)." (A group of frivolous people cannot receive the
presence of Hashem. The Sages have said,
"All who are frivolous (light headed) fall into gehinnome.")
I have worn shatnez. I have not paid the workers'
wages on time. I have transgressed the negative commandment: Do not
withhold (overnight) your worker's wages until the morning (Leviticus 19:13); and the positive commandment:
within the (same) day give him his wages (Deuteronomy 4:15).
Maradnu: Based on the verse
"Æ the revolters and rebels against
Me." The sin of rebellion is more serious than all other sins. For
there are those who sin because of desire, when their passion overcomes
them, and one such as this is called an evil person (rasha)
and a neglectful one. But there are those who sin, even though their
passion did not overcome them, only rather because they do not believe in
the Mitzvah.
Niatznu: Based on the verse
(Isaiah 1:4) "... they angered the Holy One of Israel" This means
that by our sins we have caused Hashem to become
angry. As it is written (Deuteronomy 32:19). "And Hashem
saw and turned away in his disdain, because of the anger caused by his sons
and daughters." And woe to the slave who angers his master. I have
sworn in vain, and I have sworn falsely. (And with the multitude of our
sins, most of the world stumbles in this one, i.e. they swear even if they
are not obligated to swear. During business or even in common speech they
swear and say, "So help me G-d" in order to give truth to their
words; because they have already accustomed their tongue to this. This
should cause us to mourn with great sorrow. For when the Bet Dln (Court) requires an oath for the claim of one
person against his friend, sometimes the person will forego his claim in
order not to swear. This occurs even when he does not swear using Hashemßs name; as swearing with Hashem's
name (even in court) became prohibited because of the gravity of the sin,
"do not take Hashem's name in vain".
Therefore, how can one not be embarrassed to swear
in vain with the name of Hashem.) I pledged and
did not pay. (One who does this transgresses two negative commandments: 1.
The oath taker's action is considered as if he built an altar for idol
worship. 2. Non-fulfillment of a pledge.) I have taken pleasure from this
world without reciting a blessing.
Sararnu: Based on the verse (Hoshea 4:16), "... like a
straying heifer". As it says (Deuteronomy 11:28), "and you
strayed from the path." This means we turned away our hearts from
serving the Creator. (As it says, ''and this nation had a disloyal and
defiant heart." This means that we were stubborn not to fulfill
positive commandments and rebellious in transgressing negative
commandments).
Avenu: To commit a sin
intentionally in order to satisfy oneßs desires.
Pashanu: It is a type of
rebellion. (There are two types of rebels: 1. He believes in Hashem and in the Torah and even so he rebels and does
not want to fulfill the commandments. 2. He rebels because he denies
everything.)
Tzarranu: Based on the verse (Hoshea 4:19), "The wind bound
her up in its wings." (This means we were hostile towards each other).
Kashinu
oref: Based on the verse
(Exodus 32:10), "And behold a stiff-necked nation". Behold, when
a man hears words of reproof, or when he sees that punishment is being
exacted through money or illness, either from himself or his children,
surely it is fitting that he humble himself and return to Hashem. But we stiffen our necks and we do not return.
We presume these events come by chance and not from Hashem.
Rashanu: We have done deeds
which label the doer "rasha" (wicked).
For example, lifting a hand to one's friend; as is written (Exodus 2:13), "Wicked one why
are you hitting Æ" Also robbers and thieves are called "rasha" in the Torah. We have done other deeds
which come under this type of sin.
Shichatnu: Based on the verse
(Exodus 32:7), "corrupted people" and on the verse
"corrupted children (without moral values)". Corruption is
lewdness and idol worship. This means that we have done lewd and shameful
acts; and even if not lewd sexual relations then lewd hugging and kissing.
Included here is the corrupted (perverted) person who brings forth seed in
vain (masturbation). Even if only by means of thought; and of course, all
the more so if he fornicates with his hand. Also included are acts
comparable to idol worship. All who are haughty are as if they worship
idols. He who turns away from giving charity and similarly, one who becomes
angry is consider as if he worships idols. And
many similar acts to these.
Teeavnu: This means we have
done evil deeds which label the doer a "toavah"
(an abomination); as is written (Deuteronomy 14:3), "Do not eat any
type of abomination". And similarly, idol worship; as is written
(Deuteronomy 7:26), "You must not
bring an abhorrent thing into your house."
Taeenu: This is a general
confession, i.e., as is written (Isaiah 53:6), "We are all like sheep
which have gone astray." For we have not walked in the straight path,
and therefore, even You do not help us to return. As the Rabbis have said
(Shabbat 104a), "For one who comes to impurity, they open that way
before him". This means that he is left unguarded by Heaven, and he is
given no help to return until he decides on his own to return. Only then
will the alternative statement be applicable: "He who comes to purity
will be helped."
Teetanu: This means You gave us
our choice whether or not to be strayers
(wanderers).
Sarnu
mimitzvotechah... We have turned away
from your good precepts and laws, and it has not profited us. And, at
least, if we had chosen something equal in value to your commandments, it
would not have been so bad; but we chose something which is worthless, and
therefore:
V'ata
tzadik "And You are just in all that has
come upon us; for You have dealt truthfully, but we have acted
wickedly."
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