Why Two Viduys?
The idea of confessional-viduy is a concept which the Torah imposes on people at different times and for seemingly contrasting reasons. Within this framework it is evident that viduy is seen as a verbal expression which should impact the one obligated to express it. For Jews living out their lives in the galut today and for the last 2,000 plus years, the term viduy is associated with the repentance teshuva process of Rosh Hashana and Yom Kippur.
Example of Viduy Teshuva: Please Hashem, forgive me for my errors, pardon me for my wickedness and evil ways, atone for me for all my willful sins, for the sin of lashon hara that I committed…For all these G-d of forgiveness, forgive me, pardon me, atone for me
Another expression of viduy is associated with mitzvot connected to working the Holy land of Israel during the times of the Bet HaMikdash. The one mentioned in Perasha Ki Tavo is Viduy Ma’aser. Unlike the viduy of the days of teshuva when a person expresses the sins he has committed as a step toward being forgiven, viduy ma’aser is essentially a public declaration that he has fulfilled his obligation regarding terumot and ma’aserot-the tithes of agricultural produce that are distributed to kohanim, leviim and the poor.
Words of Viduy Maaser: “And you shall say before Hashem, I have removed the Holy from the house and also I have given it to the Levi and to the stranger, to the orphan, and to the widow, like all your Mitzvot that you have commanded me; I have not transgressed from Your Mitzvot, and I have not forgot.”
Viduy Ma’aser is a mitzva required twice every seven years. The individual ascends to Jerusalem to make his declaration on the last day of Passover. What is most noteworthy, we find no other mitzva that requires a person to confess that he has fulfilled his obligation. If viduy is so important, then there should be a viduy for every mitzva and if not, why just for maserot and terumot? Another important observation, how effective can a viduy be if it only happens twice in seven years. The viduy of teshuva is yearly, which can have a most profound impact on the individual who is reciting it.
Rabbi Avraham Yitzchak Kook, the towering Torah giant and first chief Ashkenazi Rabbi of Israel explained that viduy ma’aser is a response to the default mindset of righteous people that whatever they do in their service to Hashem it is not sufficient. Despite many acts of kindness, continual character development or performing Holy deeds, they often carry a negative self-image. This self-image has an important value. It helps the righteous from becoming too arrogant and it fosters the most important value of humility.
However, as we all know, a negative self-image can be detrimental to people. We must be careful not to let this mindset totally dominate because it will deny us a sense of joy and satisfaction in our effort and accomplishments. In fact, David HaMelech promoted the philosophy “serve Hashem in joy”. To a great extent, the good feelings that are generated by contentment and satisfaction for accomplishments strengthen a person’s motivation and desire to serve Hashem. There seems to be a place in our lives for both philosophies.
Hence, the Torah built into the fabric of our culture a balanced approach as expressed through the concept of Viduy. On the one hand, viduy that we say as a component of the teshuva process serves to refine our character, improve our actions, and possibly shake our positive self-image. But the viduy that was declared as a reflection on the accomplishment of a successful harvest, a positive viduy, serves to promote feelings of satisfaction.
When comparing the viduys we further come to understand what the Torah’s outlook is in this balance between these two mindsets. The positive viduy was required twice in seven years in contrast to the teshuva viduy that is part of a process embarked upon at least once a year. There seems to be a sense that too much contentment and self-satisfaction can lead to arrogance.
In fact, for the overriding concern that we control the natural tendency within the human being of becoming haughty, which is the underlying character trait for all bad middot, the Torah applied viduy to the mitzvot of terumot and ma’aserot. Within these mitzvot there is the positive declaration of our achievements but at the same time it reflects totally on our obligation to give from our bounty a portion for the wellbeing of others, the kohanim, leviim and the poor. The notion that we work hard, earn, accomplish, and then give away some of our personal achievement reminds us that what seems to be ours is truly His and whatever successes that come our way it is ultimately willed by Hashem. This is the reason why the only Mitzva that Hashem commands a positive viduy is Terumot and Maaserot.
David HaMelech expressed this powerful idea in Tehilim. Besides for his statement to serve Hashem in joy, he also said, “serve Hashem in fear and rejoice in trembling.” The two statements, to serve in joy and fear can be understood to emphasize doing mitzvot with a love and awe of Hashem, both necessities. What seems to be difficult to understand is the second part of David’s words, “rejoice in trembling”, seems to be a contradiction. How does one rejoice in great happiness while being in a state of absolute fear that causes physical internal unrest? The idea is to temper our joy by combining the joy with something that reminds us of it’s not all about joy. A good example of this is the breaking of a glass at a wedding. We can see from the mitzva of terumot and ma’aserot this philosophy.
If we connect the dots in these ideas, we come away understanding that Hashem provides us with the tools to perfect ourselves-viduy teshuva, tools to ensure that the teshuva process does not cause us negative side effects-positive viduy, and tools to ensure the positive viduy does not lead us to arrogance-viduy ma’aser. This is a template for all aspects of life. Hashem provides us with all the tools to serve Him and live a good life without ever having to suffer from any effects.
This paradigm is expressed in the special days of Tishrei. Rosh Hashana and Yom Kippur are days of teshuva that can leave us feeling negative towards ourselves. Sukkot is the zeman simchateinu, days of the greatest joy. And the mitzva of Sukka sends us a message to temper our joy by requiring us to leave the comfort of our homes and live closer to the elements in temporary dwellings.
Rav Kook’s understanding of the viduy paradigm as an appropriate balance between the positive mindset and the likely negative impact from our yearly review of our shortcomings is not the formula which we should apply to the chinuch of our children. This statement is based on the commentary of the Vilna Gaon on the verse, “Train a child according to his way, so that when he grows older it (the lesson) will not leave him.”
We see that the ultimate success in chinuch, the training remains with the child even after many years, is the result of teaching him according to his way. By teaching a child according to his way, a parent or teacher does not need to force a child because he is learning in his way, which brings him joy. From the Gaon we learn that true chinuch must always be a joyous experience for the child. Joy, positivity and chinuch are synonymous.
If consistent positivity in a child’s life is potentially causing arrogance, being negative towards the child is not the antidote. Parents can choose other safer strategies when teaching their children middot that won’t have consequential side-effects.
With regard to the mitzvah of viduy, this is an important aspect of Jewish life, and children should be exposed to it and encouraged to participate in it at the right age. Children should come to understand the importance of admitting wrongdoing.