Viduy on Erev Yom Kippur (Yoma 87)

פ"ז עמוד ב'. מצות וידוי ערב יום הכיפורים עם חשיכה.

There's an asterisk there Tano Rabanan from the middle at the beginning at the beginning of the line then an asterisk Mitzvat Viduy. פ"ז עמוד ב'. Tano Rabanan.

מצות וידוי ערב יום הכיפורים עם חשיכה. אבל אמרו חכמים יתודה קודם שיאכל וישתה שמא תטרף דעתו בסעודה. ואף על פי שהתודה קודם שאכל ושתה, מתודה לאחר שיאכל וישתה, שמא אירע דבר קלקלה בסעודה. ואף על פי שהתודה ערבית,

yisvadeh shacharis. Shacharis yisvadeh b'musaf. B'musaf yisvadeh b'mincha. B'mincha yisvadeh b'ne'ilah. V'heichan omer? Yachid achar tefilaso ושליח ציבור אומר באמצע. Rashi. Im chashecha,

אחר אכילה שקיבל עליו יום הכיפורים. שמא תטרף דעתו מחמת שכרות. דבר קלקלה של חטא.

Now the Behag the Tosfos Yeshanim so the Behag has a slightly different girsa.

ובה"ג גריס כן אבל אמרו חכמים יתודה קודם אכילה ושתייה שמא יארע דבר קלקלה בסעודה.

Meaning not שמא תטרף דעתו בסעודה but maybe there will be a dvar kalkala b'seuda.

ואף על פי שהתודה קודם אכילה ושתייה יתודה אחר אכילה ושתייה שמא תטרף דעתו עליו. ונראה דגירסא שם הוא בשיבוש וצריך עיון באחרין.

So there's a different girsa altogether. But without figuring out the second half of the Behag's girsa, so what we have printed which is Rashi's girsa which is usually the case is שמא תטרף דעתו בסעודה and what the Behag has is שמא יארע דבר קלקלה בסעודה. Well let's see the Rambam in Hilchos Teshuva. פרק ב' מהלכות תשובה. Halacha zayin.

יום הכיפורים זמן תשובה לכל ליחיד ולרבים והוא קץ מחילה לישראל לפיכך חייבים הכל לעשות תשובה.

So the Rambam doesn't have shikrus right according to the Rambam the concern in the seuda is shama yechaneik basuda so presumably the Rambam had the hayesh garsh right because shama yechaneik I don't know that havana doesn't fit shama titoraf da'ato but it does fit שמא יארע דבר קלקלה. Okay take a look in the Ran it's on דף ו עמוד א in the dafei harif. צריך שיתודה לאחר שיאכל ושישתה right so the brayisa says

ואף על פי שהתודה קודם שאכל מתוודה לאחר שאכל ושתה בתפילת ערבית כך פירשו הראשונים ז"ל

right so the way before the Ramban zal everyone says pshat is that

ואף על פי שהתודה קודם שאכל ושתה מתוודה לאחר שאכל ושתה בתפילת ערבית

and that's why the brayisa then continues ואף על פי שהתודה ערבית it never says bim'vadeh arvith because that's what it was referring to when it said that

ואף על פי שהתודה קודם שאכל ושתה מתוודה לאחר. והרמב"ן ז"ל הקשה דאי הכי דהא פשטא הוו ליה למיתני אף על פי שהתודה קודם שאכל ושתה מתוודה ערבית וכדקתני ואף על פי שהתודה ערבית

what kind of lashon is that that you describe arvith as le'achar she'achal veshasha that's a roundabout way you reference arvith that's not...

ועוד דמשמע הכי דהכי קתני דמצות וידוי של ערב יום הכפורים עם חשכה הוא דהיינו לאחר שיאכל וישתה אלא שהקדימו לו חכמים להתוודות קודם שיאכל משום

shama titoraf da'ato

בסעודה ועל דא קאמר שאף על פי שהצריכוהו להקדים ולהתוודות עיקר הוידוי לא הפסיד את מקומו וצריך להתוודות לאחר שיאכל ושתה היינו עם חשכה. ואילו

arvith

לא מיקרי לאחר שאכל ושתה דסמוך לאכילה היא ותפילת ערבית שמה עליה ועוד מאי אף על פי דקאי אמאי אדעתו שלא התוודה ביום הכפורים מפני שהתודה קודם יום הכפורים אלא עיקר וידוי ביום הכפורים.

U'l'fichach peirash zal meaning the Ramban zal

דהכי קאמר מצות וידוי של ערב יום הכפורים שצריך להתוודות קודם שיכנס ליום בתשובה הוא עם חשכה סמוך ליום עצמו כדי שלא יהא שהות לחטוא בין הוידוי והיום

so there isn't too much time to cheit right you want to... if you want to enter Yom Kippur you know with the viduy not much samuch paner giving us too much time we're gonna cheit.

דהכי קאמר מצות וידוי של ערב יום הכפורים שצריך להתוודות קודם שיכנס ליום בתשובה הוא עם חשכה סמוך ליום עצמו כדי שלא יהא שהות לחטוא בין הוידוי והיום אבל חשו חכמים שמא תטרף דעתו בסעודה וימנע עכשו ממנו הוידוי ולפיכך הצריכוהו להתוודות קודם אכילה. ואף על פי שהתודה קודם אכילה חוזר ומתוודה בזמנו עם חשכה סמוך ליום עצמו

shema yeira I think it should say not ye'ara shema yeira שמא יארע דבר קלקלה של חטא בסעודה. So according to the Ramban zal the pshat the Ramban zal says a beautiful beautiful pshat מצות וידוי ערב יום כפור עם חשכה means that in addition to the chiyuv viduy on Yom Kippur there's a חיוב וידוי ערב יום כפור סמוך לכניסת היום. The entire day of Yom Kippur should be spent betahara. How how do you spend the entire day betahara? By being מתודה לפני כניסת היום. And and that is again you know let's say integrating it with our minhag of Kol Nidrei. So that's immediately prior to to Kol Nidrei. Ela mai? The chachamim were concerned שמא יארע דבר קלקלה בסעודה. Rashi, the Ramban has Rashi's girsa, learns Rashi's pshat. Shikrut, how how could a person get drunk on Erev Yom Kippur? Wine was their beverage. They didn't have Hal's seltzer. Seltzer from Hal's? So so wine was their beverage. So so before before ta'anit you drink to be to be hydrated. So you drink a few cups of wine and that wine was was stronger than our wine. It's not such a crazy scenario that that someone could get drunk on Erev Yom Kippur. So shema maybe maybe he'll be mishtaker. So Chazal said so that's where we get the the viduy that we say by Mincha. Now says the Ramban אף על פי שהתודה קודם שאכל ושתה, that was only as an insurance policy. If Baruch Hashem he wasn't mishtaker, so now since שמא אירע דבר קלקלה בסעודה, maybe again maybe chet maybe there was a chet and therefore to accomplish this din of being nichnas to the yom mitoch teshuvah, being nichnas to the day mitoch mitoch tahara, so then he should be misvadeh again. So when you say Tefilla Zaka you should have in mind to be yotzei this this Ramban. The Rav actually used to say that you should say Al Chet because of this this Ramban. Say the whole Seder HaViduy. Okay, so so most of us don't do that. But but there is viduy within within Tefilla Zaka. That's why also again, this is probably true בין כך ובין כך, but Tefilla Zaka should be said standing. Just just as since it has elements of viduy and viduy is meumad, so Tefilla Zaka should should always be said standing. Okay. Now the Ramban continues:

ואף על פי שהתודה קודם אכילה חוזר ומתודה בזמן עם חשכה סמוך ליום עצמו שמא אירע דבר קלקלה של חטא בסעודה. אבל וידוי של ערבית ווידוי של יום הכיפורים עצמו לא קתני דודאי מתודה ביום הכיפורים.

Ein hachi nami the braita never tells you be misvadeh by Arvit. Obviously. Yom HaKippurim you're supposed to be misvadeh. The chiddush is אלא קתני אף על פי שהתודה ערבית and certainly the extra din of this new din, this new chiyuv of וידוי ערב יום כיפור is not any substitute for the viduy of Yom Kippur. So it's pashut that you're misvadeh in Arvit. The chiddush is the braita picks up אלא קתני אף על פי שהתודה ערבית, misvadeh Shacharit. Why?

וכל היום שמא יארע לו דבר עבירה. כל היום כל היום של יום הכיפורים עד סופו חשכה הוא מכפר כדכתיב באל.

Right, so the Ramban is is explaining the the braita explains why we chozer umisvadeh even though we were misvadeh in Mincha קודם שיאכל וישתה, we're misvadeh again אחר שיאכל וישתה again. For the Ramban that's where we're saying Tefilla Zaka, you know maybe again like the Rav was manhig to know to say the the whole Seder HaViduy. But the braita doesn't explain why אף על פי שהתודה ערבית, misvadeh Shacharit. It just says you do it. The Ramban says no, the braita doesn't have to explain because it's the same cheshbon. It's the same שמא יארע דבר קלקלה. The same way klapei the chiyuv וידוי ערב יום כיפור. Which explains why why again so u’mechuyav there’s a mitzvas vidui Yom Kippur so you don’t wait to the last minute to be misvadeh you have to be so you misvadeh the first minute. I, but shema shema שמא יארע דבר קלקול, okay so be misvadeh again shacharis be misvadeh again musaf vechulu. That’s the Ramban’s shita. Again so let’s see the Rambam again. Beis Zayin.

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 שיחול מערב היום קודם שיאכל שמא יחנק בסעודה קודם שיתודה ואף על פי שהתודה קודם שאכל חוזר ומתודה בלילי יום הכפורים ערבית וכולו.

So now a couple of things are clear here. The Rambam clearly doesn’t know of of the Ramban’s chiyuv vidui that in addition to mitzvas vidui Yom Kippur there’s a separate distinct mitzvas vidui of erev Yom Kippur. Adrava, for the Rambam the vidui kodem mincha and that’s why it’s the Rambam leshitoso, it’s not stam that the Rambam thinks he had the girsa kalkalah and thinks that kalkalah means yechanek, not yishtaker because he’ll be careful not to be mishtaker vechulu vechulu. No, the Rambam doesn’t have a mitzvas vidui on erev Yom Kippur. He doesn’t have the Ramban’s chiyuv. He doesn’t have the Ramban’s chiyuv, so what are you worried about that’s going to happen that’s going to interfere with a chiyuv vidui Yom Kippur? He’s going to get drunk? Okay, he’s not going to get drunk, he’s going to be drunk for he’s going to be out for twenty-four hours. So maybe he’ll maybe he’ll have a few cups of wine to hydrate himself for Yom Kippur and I don’t know, worst case scenario he’ll miss maariv and shul, he’ll wake up at eleven o’clock at night. But what are you worried of? No. So that’s why the Rambam leshitoso it has to be shema yechanek. It’s not just that the Rambam didn’t learn pshat shema yishtaker. Shema yishtaker because we’re worried about something for the Ramban we’re worried about something that happens besuda that will interfere with mitzvas vidui erev Yom Kippur. For the Rambam there is no such thing. There is no such thing. There is no mitzvas vidui erev Yom Kippur. For the Rambam we’re worried that that something will happen that will interfere with with his being positioned for kapparas Yom HaKippurim because he won’t be misvadeh at all on Yom Kippur. So that has to be shema yechanek, it can’t be it can’t be shema yishtaker. But on the other hand, that also means that the Rambam couldn’t and didn’t learn pshat that the reason for חוזר ומתודה שחרית מוסף מנחה נעילה is because of shema is because of the reason that was given. Right? For the Rambam where we said that the braisa doesn’t explain the repeated viduyim on Yom Kippur because the שמא יארע דבר קלקול בסעודה, it’s that same albeit not besuda obviously but it’s the same שמא יארע דבר קלקול which is the reason for חוזר ומתודה שחרית מוסף מנחה נעילה. But for the Rambam what we’re concerned with besuda is shema yechanek. So obviously that is not something that’s the only chashash that the Rambam mentioned. He didn’t tell us any other chashash. Again, there are two shemas in the braisa but the only shema that the Rambam shares with us is the shema yechanek besuda and that obviously is is only relevant to why we’re makdim a vidui at mincha, it in no way explains... So so the Rambam is not quoting anything the way the Ramban said the braisa did, the Rambam isn’t quoting anything that explains the repeated viduyim. So it’s klar that for the Rambam the repeated viduyim, again let’s go back to the beginning of the halacha:

יום הכפורים הוא זמן תשובה לכל ליחיד ולרבים והוא קץ מחילה וסליחה לישראל לפיכך חייבים הכל לעשות תשובה ולהתודות ביום הכפורים.

So what's the proper way let's forget... Let's just, we'll skip the word viduy for a moment. לפיכך חייב הכל לעשות תשובה ביום הכפורים. So what's the proper way to be mkayeim that din? Just wants to know what's the proper way to mkayeim this zchus? Mitzvah min hamuvchar, l'chatchila. What's the proper way? Find five minutes to do teshuva or spend the day doing teshuva. Clearly the latter. Clearly the latter. It is not to make it your business to carve out five minutes and to and to have an עזיבת החטא והסרתו ממחשבתו ויגמור בלבו שלא יעשהו עוד. No, the day is a day to be devoted for teshuva. Hashta de'asinu lehachi and after the pshat and now let's reinsert, let's restore the word l'hisvados to its place. לפיכך חייב הכל לעשות תשובה ולהתודות ביום הכפורים. It's a day of viduy. The repeated viduyim, that's what the kiyum of the repeated viduyim is. It's a day, it's not a day simply over the course of which at some point a person should be misvadeh. No, it's a day which which should be devoted to teshuva and viduy. In the same way a day devoted to teshuva means more, certainly on its in its l'chatchila-dike manifestation, it means more than than carving out five minutes to do teshuva, but it means to spend the day immersed in teshuva, so it means the same thing for viduy. Heiyos, heiyos that that the Rambam in

פרק אלף הלכה אלף חייב להתודות לפני האל ברוך הוא,

we spoke about that? We didn't speak about that. We didn't speak about that. חייב להתודות לפני האל ברוך הוא that there is a common denominator between tefilla and viduy, that the mitzvah is lifnei hakal. So because of that viduy integrates into tefilla. There are lots of mitzvos that we have on Yom Tov but you can't shtup everything into shmoneh esrei. Even a yachid can't shtup everything into into elokai netzor. We don't bench lulav on Sukkos in elokai netzor. We don't say Hallel before kadish tiskabel. We don't say Hallel in the middle of if a person davens b'yechidus he can't get to shtup he doesn't say Hallel in the middle of in the middle of elokai netzor. You can only put into the shmoneh esrei what what is a kiyum tefilla. So viduy because the definition of viduy is חייב להתודות לפני האל ברוך הוא, so viduy organically connects, links up with tefilla. So mimeila, how do you now translate the fact that this is a day, it's not just the day on which you're misvadeh, it's a day devoted to teshuva and viduy? How does that translate? It translates that you should be misvadeh in each tefilla. And and that's what the braisa's telling you that af al pi it's not it's not due to even אפילו יעבור אלו יעבור that that there hasn't been any cheit and there won't be any cheit. And that's why one is misvadeh again and again in every in every tefilla. We misvadeh in the beginning of the halacha the Rambam says יום הכפורים הוא זמן תשובה לכל ליחיד ולרבים. There are some chataim which right each of us has his his ledger. And then there are communal shortcomings, there are communal deficiencies which all of us collectively are responsible for. And teshuva is supposed to happen in both levels. Teshuva is supposed to happen in both levels, so viduy is supposed to happen in both levels. So we say viduy In the shmoneh esrei as as that's because Yom Kippur's a day for teshuva and viduy for the yachid, and then we said it in the in the Chazaras HaShatz, it's because it's it's a zman teshuva and viduy for the for the rabim also. Likhora another reflection and expression of this idea that Yom Kippur is a day of viduy. On peh-vav amud beis, if you just turn the page, so Tanu Rabbanan, again there's an asterisk, it's around three-fifths of the way down, maybe a little bit more.

עבירות שהתודה עליהן יום הכפורים זה לא יתודה עליהן יום הכפורים אחר.

That's what the Tanna Kamma says. And then Rebbi Eliezer Ben Yaakov says: no,

כל שכן שהוא משובח שנאמר כי פשעי אני אדע וחטאתי נגדי תמיד.

So if a person last Yom Kippur, because he had done a certain cheit the previous year, he was misvadeh on that cheit. And to the best of his knowledge he has not repeated the cheit over the course of this past year, right? So in Taf-Shin-Peh-Hey, last Yom Kippur, in Yom Kippur Taf-Shin-Peh-Hey, he was misvadeh for cheit ploni. To the best of his knowledge, he has not repeated that cheit, so there's every reason to think that כי ביום הזה יכפר עליכם, that he was granted kaparah. But nevertheless Rebbi Eliezer Ben Yaakov says כל שכן שהוא משובח לבה misvadeh again this year Yom Kippur Taf-Shin-Peh-Vav. שנאמר, Dovid HaMelech says, כי פשעי אני אדע וחטאתי נגדי תמיד. The Rambam quotes this also in Halacha Ches:

עבירה שהתודה עליה ביום הכפורים זה חוזר ומתודה עליה ביום הכפורים אחר אע"פ שהוא עומד בתשובתו שנאמר כי פשעי אני אדע וחטאתי נגדי תמיד.

So the mashmaos both in the braisa and the Rambam who who sticks to the lashon of the braisa, and it's reinforced by the placement of this halacha, is that this is a din davka on Yom Kippur. What about on Tu B'Shevat? Is there an inyan for a person to be misvadeh on aveiros she-hisvada aleihem in past Yom Kippurs and הוא עומד בתשובה? So the braisa makes a point of saying, חוזר ומתודה עליהם ביום הכפורים. And the Rambam maintains it and and he and the placement of the halacha here just reinforces that that's not סתם דברי חכמים בלשון הוה because that's when we say lots of viduyim, but it's דוקא ענין יום כפור. Ay, the pasuk has got nothing to do with Yom Kippur. The pasuk that the Gemara quotes to prove it, Dovid HaMelech: כי פשעי אני אדע וחטאתי נגדי תמיד. Yeah, but the pasuk doesn't say anything about being misvadeh either. So al korchach what Rebbi Eliezer Ben Yaakov wants from the pasuk is this: the question is once a person does teshuva... again a person has to know how to apply this in a way that's religiously, emotionally, psychologically healthy for him... but in theory and possibly in practice, Ayen L'Eyl. What Dovid HaMelech says is: the question is once a person does teshuva, so does that mean that he now should totally disregard the cheit? Or no, maybe as the Rambam tells us in perek zayin of hilchos teshuvah, that Halacha Ches:

בעלי תשובה דרכן להיות שפלים וענוים ביותר ואפילו אם חרפו אותן הכסילים במעשיהן הראשונים שומעין ושמחין ויודעין שזו זכות להן ושכל זמן שהן בושין ממעשיהן שעברו ונכלמים מהן זכותן מרובה ומעלתם מתגדלת.

No, a person doesn't look to erase the cheit from memory because aderaba, the fact that

כל זמן שהן בושין מהם ונכלמים, זכותן מרובה ומעלתם מתגדלת.

So the proof from Dovid Hamelech is, is the chait supposed to be erased once a person has reason to know al pi the chilukei kapara that Hakadosh Baruch Hu has granted him kapara? Or no, the chait is still there. That's what the raya is from Dovid Hamelech. היות שהדבר כן, so that's what opens the door to what רבי אלעזר בן יעקב says of being misvadeh. But why is it an inyan to be misvadeh? Because Yom Hakippurim is a yom viddui. What's the inyan that Yom Hakippurim is a yom viddui? So to some extent, and I think maybe in one of the drashos in hilchos teshuvah, I think maybe the Rosh has this idea, there is a din that the Rambam quotes here at the end of perek gimmel of hilchos maaseh hakorbanos. If a person's bringing a chatas. Keitzad misvadeh? פרק ג' הלכה ט"ו in maaseh hakorbanos. פרק ג' הלכה ט"ו. Keitzad misvadeh?

אומר חטאתי עויתי פשעתי ועשיתי כך וכך וחזרתי בתשובה לפניך וזו כפרתי.

So this clearly is not the viddui of perek aleph of hilchos teshuvah. Right? It doesn't have nichamti uvoshti. It doesn't have לעולם איני חוזר לדבר זה. So this clearly is not the viddui of perek aleph of hilchos teshuvah. So what is this? This is a din that together with the imminent kapara of the davar hamachaper, in this instance in hilchos maaseh hakorbanos, the chatas, a person is supposed to be misvadeh in conjunction with the davar hamachaper. And there's a different hagdara of the viddui of which accompanies the davar hamachaper. So to a certain extent, that's what the viddui of Yom Hakippurim is. Yom Hakippurim is also mechaper. Yom Hakippurim is also mechaper, which itachen, itachen would be one answer. I'm not sure it's the only answer. The Avodas Hamelech asks a kasha, the Rambam writes here in

פרק ב' הלכה ח' הוידוי שנהגו בו כל ישראל אבל חטאנו והוא עיקר הוידוי.

It does say here in Frankel v'gomar. But the pashut is that even if you have the v'gomar, the v'gomar might mean that you say avinu upashanu. It doesn't mean that you say the full viddui. it's the viduy of sha'at kapparah. In ma'aseh hakorbanot, the sha'at kapparah is the hakravat hachatat. Here, the sha'at kapparah is Yom Kippur because עיצומו של יום מכפר. Could be there's another answer to the Avodat HaMelech's kasha also. But the parallel is not... let's go a little bit on here in דף ע"ב עמוד ב. Mai amar? You see right after where we left off, mai amar? You have it? Amar Rav, אתה יודע רזי עולם. Okay, so we know what that is. We still have that in our machzor, right?

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

And then there are different girsa'ot of how you match up the verba of mechila, selicha, and kappara with chet, avon, and pesha. U-Shmuel amar, mi-ma'amakei halev. Rashi: tefilla hi. Meaning Rashi is saying it's a tefilla we don't have in our machzor. There was also some kind of seder tefilla, I don't know if Rashi... maybe Rashi didn't have it either to be able to tell us what the full text was. But the same way we recognize that אתה יודע רזי עולם is the beginning of a paragraph, so Rashi is saying Shmuel is doing the same thing. Mi-ma'amakei halev is the beginning... was the beginning of a tefilla that we don't have in our machzor. Ve-Levi amar, u-vitorat-cha katuv. So Rashi says כי ביום הזה יכפר. Meaning, again, Levi is telling you the beginning. You don't just say u-vitorat-cha katuv, you say u-vitorat-cha katuv כי ביום הזה יכפר aleichem and you quote the pasuk. Rabbi Yochanan amar, רבונו של העולמים. Okay, so again we know what that is. We do have that in our machzor. כי לא על צדקותינו, Rashi says,

אנחנו מפילים תחנונינו לפניך כי על רחמיך הרבים. מה אנו מה חיינו,

and we say it every day, but we borrowed it from... it comes from Yom Kippur and we borrowed it for every day, just like Aleinu comes from Rosh Hashanah and then we borrowed it for every day. Rabbi Yehuda amar, כי עונותינו רבו מלמנות וחטאותינו עצמו מספר. Rashi doesn't say anything because apparently that... Rabbi Yehuda presents the entire nosach, so Rashi doesn't need to say anything. Ve-Rav Hamnuna amar, Elokai, again we know this from our machzor.

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 עוד ומה שחטאתי מרק ברחמיך אבל לא על ידי ייסורים.

And that is the viduy of Rava all year, and of Rav Hamnuna Zuta on Yoma de-Kippura. Amar Mar Zutra,

לא אמר אלא דלא אמר אבל אנחנו חטאנו. אבל אמר אבל אנחנו חטאנו שוב לא צריך. דאמר בר המדורי הוה קאימנא קמיה דשמואל והוה יתיב וכי מטא שליחא דציבורא ואמר אבל אנחנו חטאנו קם מקמיה אמר השתא דא. שמע מינה עיקר וידוי היי הוא.

This is a peleh. Let's take, ich veis, Levi.

ובתורתך כתוב לאמור... ובתורתך כתוב כי ביום הזה יכפר עליכם.

How is that a viduy? That's a viduy? Even the Rav Hamnuna of עד שלא נוצרתי איני כדאי... I guess you know there's an acknowledgment of chet, you know, in ומה שחטאתי מרק ברחמיך or whatever the girsa is, merok berachamecha rabim, so... I guess you know if you go to the cleaners and you say can you please get this stain out I guess there's an acknowledgment that you that that you know that you got a stain on your jacket but but it's you know it seems a rather indirect way the vidui should be frontal and and and the same thing is true for Ribbono shel Olam I don't know it's not it's such a poignant passage but I don't think it's one that we would have described as as vidui I don't know what we would have classified it as vidui and yet all these would according to each of them of Amora'im maybe ייתכן מאוד דזמן מר חד ומר חד בבי פלוגתא yitachen again that all of these would be acceptable and a person would be yotzei even if he didn't say aval anachnu chatanu so how can that be what where's the vidui so likhoreh you see on Yom Kippur the definition of vidui definition of vidui all along is Ribbono shel Olam אני עשיתי כך וכך okay again you need the whole nusach as Rambam has in פרק א' הלכות תשובה but again but you עשיתי כך וכך עשיתי כך וכך on Yom Kippurim vidui means that that that a person recognizes and acknowledges his unworthiness we turn to you for kaparah Ribbono shel Olam not because we're deserving of kaparah but precisely because we we we we beseech you because it's not something we're we're entitled to not something we're deserving of vidui on Yom Kippur is an acknowledgment of afsus ha-adam whether it's the lack of worthiness in terms of avonoseinu rabbu milimnos even that agav that it speaks directly and explicitly but it's it's more of a statement about who and what we are than it is a statement of what we would have you know classically called vidui the way the way we're supposed to approach Hakadosh Baruch Hu to get kaparah on Yom Kippurim is is recognizing our lack of worthiness our lack of worthiness just in terms of even without cheit that a person is nothing על אחת כמה וכמה when it's compounded by the fact that that chatanu and that's what what these what what these different אף שנוצרתי איני כדאי ועכשיו שנוצרתי כאילו לא נוצרתי that's that's what it's expressing that's what it's expressing and and that's sort of the the height of that afsus ha-adam is again is that you know we begin is מה אנו מה חיינו and then when it's compounded by cheit so it's it's total total afsus ha-adam that acknowledgment is when Hakadosh Baruch Hu says oh you get מחול לך מחול לך מחול לך that's the a good gemar chatima tova.