From the Teachings of the Lubavitcher Rebbe Rabbi Menachem Mendel Schneerson, Zt”l
Yom Kippur, the Day of Atonement, is a day that is entirely dedicated to returning to G-d in teshuva (repentance). Among the many mitzvot involved in teshuva is the act of confession, as the Torah states, "You shall confess your sin." Indeed, this is the basis for the "Al Cheit" ("For the Sin of...") confessional recited on Yom Kippur, which enumerates the various sins a person may have committed.
In the Jerusalem Talmud, the question of whether or not this generalized confession is sufficient is debated. Rabbi Yehuda Ben Betaira maintains that in addition to reciting "Al Cheit," a detailed admission of personal sins is required. Rabbi Akiva, by contrast, opines that "It is not necessary to go into detail about one's deeds."
But what exactly is the crux of their argument? As the Tosefot explains, Rabbi Yehuda's insistence on a detailed account is for the purpose of arousing a deeper sense of remorse. The more a person is ashamed of his misdeeds, the deeper his repentance will be. Rabbi Akiva, however, takes the human factor into consideration, and asserts that if a person's individualized confession is overheard by others, "he might be suspected of other sins as well." In other words, the way people think about him might be negatively affected.
In essence, the argument revolves around where the emphasis should be placed: on the present, or on the future. When the present is emphasized - the fact that today is Yom Kippur - it is preferable to enumerate one's sins in order to achieve a higher level of teshuva. When the stress is on the future, the determining factor is to avoid any possible negative repercussions.
On a deeper level, there is another basis for their disagreement. Rabbi Yehuda views the individual in his present state, as one who is just beginning to do teshuva and draw closer to G-d. There are two basic motivations for doing teshuva: an initial stage, in which a person repents out of a sense of fear, and a higher level, on which the motivation is love for G-d. When a person enumerates his every little sin, it produces in him a stronger feeling of fear and awe of G-d.
Rabbi Akiva, however, looks at the larger picture, and anticipates that the person will eventually reach the higher level. In fact, his entire approach is to always perceive the hidden good in everything. When a person repents out of love for G-d, it makes no difference whether the sin is great or small; for he knows that every sin creates a distance between himself and G-d, and he will avoid committing even the smallest transgression.
Reprinted from the Parshat Ha’azinu 5761/2000 edition of L’Chaim. (Adapted from Volume 24 of Likutei Sichot.)
You shall afflict your souls [i.e., fast] on the ninth day of the month at evening
A question is asked in the Talmud (Yoma 81b): "Why does the Torah state 'on the ninth day,' when we actually fast on the tenth of the month, on Yom Kippur? To teach that a person who eats and drinks on the ninth [in preparation for the fast] is considered to have fasted on both the ninth and the tenth." And why is eating on the day before Yom Kippur deemed so important? For, eating for the sake of heaven is far more difficult than fasting for the sake of heaven. (Malbim)
G-d's infinite capacity for forgiveness
The dynamics of forgiveness between human beings are different from the dynamics of forgiveness between man and G-d. When a human being wrongs another person and apologizes, the wronged party will find it difficult to forgive him if he goes and does the exact same thing again; a third or fourth time. But this is not the case with G-d. Because His forgiveness is derived from the Divine attribute of mercy, which is endless and infinite, there is no difference between a first and thousandth offense, provided our repentance is sincere. (Tanya)
Reprinted from the Parshat Ha’azinu 5761/2000 edition of L’Chaim.
