How to Approach Vidui

The core of the Yom Kippur tefilah revolves around the vidui, the acknowledgment we make as a nation concerning our sins. When the Talmud takes up the particulars of this vidui, it begins with a focus on the number of total confessions to be done throughout Yom Kippur, followed by its location within the overall prayer service. An important question is then raised (Yoma 87b):

“What is it [the confession]?”

Suffice to say, it is probably critical we know what we are to recite.

The Talmud then begins to list different opinions as to what is said:

(1)   Rab said: ‘Thou knowest the secrets of eternity’ (ata yodeia razei olam). (2) Samuel said: ‘From the depths of the heart’. Levi said: And in thy Torah it is said [ki vayom haze…].(3)  R. Johanan said: ‘Lord of the Universe’ [Ribon Haolamim].(4) Rab Judah: ‘Our iniquities are too many to count, and our sins too numerous to be counted’. (5) R. Hamnuna said: ‘My God, before I was formed, I was of no worth, and now that I have been formed, it is as if I had not been formed. I am dust in my life, how much more in my death. Behold I am before Thee like a vessel full of shame and reproach. May it be thy will that I sin no more, and what I have sinned wipe away in Thy mercy, but not through suffering’.

Looking at the way the prayer service is set up in the machzor today, all the above opinions are seen at various points in the vidui section (including in neilah), indicating that these insights are not exclusive of each other. Nonetheless, each one must convey a unique idea concerning vidui. Furthermore, it is interesting to note that there seemingly is no actual verbal “confession” in any of these initial possibilities. Finally, of all the above options, the final one seems to be the clear choice, as it contains so many critical ideas concerning vidui; why choose any of the others?

There is one final opinion:

“Mar Zutra said: All that [is necessary only] when he did not say: ‘Truly, we have sinned (the prayer of ashamnu)’.11 but if he had said: ‘Truly, we have sinned’, no more is necessary…”

The above concluding opinion is quite problematic, as it negates the necessity of all the previous views! If all we need to say is the prayer of ashamnu (which is a listing of the many sins committed by the Jewish people), then why does the Talmud list all the other options? Why wouldn’t someone just say this prayer?

As noted, the first set of opinions never mention actual confession. Let’s take the first two to get a better understanding of the concepts being introduced. The first opinion involves verbalizing that God knows all the secrets of the universe, while the second reflects some type of heartfelt experience. When a person engages in the process of vidui, it is critical he see vidui more than a rote recitation of words. He must be open and honest, apply meaning to the words, and reflect on the seriousness of what he is saying. He sees into himself that it is sincere, coming from the depths of his heart. As well, he acknowledges he cannot hide what he has done, as God knows all secrets. The words of vidui then are not just words; they are expressions of a true transformation. These statements help give vidui a certain character.

When a person points to the Torah as being the source of atonement, he acknowledges the veracity of the system of vidui. In other words, the Torah being the source of that which is true translates into vidui being true as well. The words of vidui then are elevated from ceremonious to being real in every sense of the word.

The next opinion references a prayer said during morning prayers, ribbon haolamim. When we examine the content of that prayer, we see a general theme of a realization of how insignificant we are. We question who we are and the worth of our existences. We doubt the very words we are enunciating before God, who is all powerful. And we conclude with an honest assessment of mankind (not pretty). Ultimately, this entire prayer points to the nature of man, a shot to the ego unlike any other. Within the framework of vidui, this allows one to come to a critical conclusion. There is no rational reason why the system of repentance should exist. The fact we choose to sin should merit a response in line with pure justice. Yet God, through His merciful ways, has created a system of repentance and forgiveness. When reciting the words of vidui, one moves beyond a mere formula to a deep recognition of the unique opportunity he has in front of him.

The following opinion follows a similar trajectory. When engaging in the national vidui, it is tempting to view the completion of the process as a definitive end. In truth, though, we are never able to achieve such a resolution. We can run through a seemingly endless list of sins, acknowledging what we have done, but the notion of “complete” is never within our reach. To understand vidui is to recognize how, as a nation, we are unable to conquer sin.

The last of the sequence of opinions seems to be the ideal choice, at this point, for what should be recited. When we look closely at the words, we see a subtle shift in language. The entire prayer is written in the singular, rather than plural. Yet, as we know, the vidui being referenced by this piece in the Talmud concerns the nation, not the individual. The answer, then, may be the way the person should see himself when engaged in vidui. The involvement in sin should lead someone to a conclusion that he is incapable of being, at this moment, part of the nation. He withdraws for his vidui, as being associated with the Jewish people becomes something impossible. I am responsible, the person acknowledges, and can only return to being a member of the nation once I understand what I have done. The language of the vidui changes to reflect the shift in perspective.

Overall, we can say with confidence that while none of the above capture the specific words of national vidui, each serves to create some type of supplemental conceptual framework, leading to a successful vidui. The final position becomes that much more problematic, as it appears to be the actual vidui! Why offer any of the previous options?

The statement “truly, we have sinned”, followed by a listing of our defects, might be easy to say; but do we believe it to be true? To acknowledge we are at fault, to apply the moniker of “sinner” to the nation as a whole, is not an easy to step to take. The recitation of and reflection on a long list of flaws creates a horrific, and sadly accurate, image of the nation. The effect of internalizing the words of the vidui captures all of the above enhancements. In other words, if we believe what we are saying is true, the natural effect of vidui will encompass the various opinions. But it is not so easy to take that first step, to openly acknowledge this status as a nation of sinners. The other opinions recognize the courage required, and offer insights as to how to obtain a proper insight even if enunciation of vidui is an impossibility.

We can hear the pleas of the Sages today, transmitted through the words of the Talmud. Vidui cannot be looked upon as a repetitive symbolic recitation. Vidui must not be viewed as a formula or as words on a page. Let us unite together with the courage to acknowledge what we have done, and what we need to do as a nation to repair the breach with God.