Saying Vidui During the Tekiyos
On Rosh Hashona we recite the Seder of Avinu Malkeinu (unless Rosh Hashona falls on Shabbos). Even though Avinu Malkeinu contains personal requests, which are generally not said on Shabbos and Yomtov, we recite these verses which include requests[1].
Mentioning sin in our prayers
The Beis Yosef[2], writes that we do not say the opening verse ‘Avinu Malkeinu we have sinned before you’ – חטאנו לפניך. Nor do we say any other verse in which we confess our sins. The reason is because we do not say Vidui (confession) on Rosh Hashona.
The Magen Avraham[3] quotes this ruling of the Beis Yosef and writes that also according to the Zohar[4] we should not mention or confess our sins on Rosh Hashona, so as not to arouse the accusatory forces.
The Magen Avraham notes that the custom in Ashkenaz is to include the opening verse ‘Avinu Malkeinu we have sinned before you’ – חטאנו לפניך. He quotes the Pirush on the Machzor that this does not refer to us, but rather to our ancestors who worshipped idols. Therefore, it is not considered a Vidui[5].
In the Shulchan Aruch[6], the Ram”o writes simply that we say the Avinu Malkeinu in order (על הסדר). The Biur Hagr”a understands that this is to negate the opinion of the Beis Yosef that we skip out the verses that are confession. Based on this, the Mishna Berura[7] writes that we are not concerned for the opinion of the Beis Yosef.
In the Shulchan Aruch, the Alter Rebbe[8] presents both opinions and in his Siddur, he rules that in Avinu Malkeinu on Rosh Hashona, we skip all of the verses which mention sin, not just the opening verse.
All of this discussion refers to mentioning sin in the form of Vidui. One may mention sin in the Piyutim (liturgical poems) and when quoting Pesukim[9]. Kneses Hagedola[10] writes that his Rebbe disagreed with those who deleted any mention of sin from the Piyutim of the Rosh Hashona Davening. The Beis Yosef was only concerned about saying a Vidui – confession.
A contradiction in the Zohar
The Shala”h[11] writes that the Zohar has contradictory statements on this issue of reciting Vidui on Rosh Hashona. The Zohar quoted above states that one should not say Vidui on Rosh Hahona, but elsewhere the Zohar teaches that one should confess their sins.
The Shala”h resolves the contradiction by explaining that the concern only applies when we say the Vidui in Davening. If the Vidui is said at other times it is permissible. Similarly, if one specifies their sins, they may say the Vidui on Rosh Hashona[12].
Vidui during the Tekiyos
The Ariza”l[13] only permits saying Vidui during the Tekiyos between each Seder of sounds. This is because the Satan is confounded at the time of the Tekiyos and will not be able to prosecute. Even still, the Vidui may only be said Belachash – quietly. Based on this, the Shala”h adopts all of the stringencies and only permits Vidui to be said quietly, between the Tekiyos and when specifying one’s sins[14].
Shaar Hakavanos[15] records that the Ariza”l himself would confess quietly at the time of Tekiyos in a way that was not audible even to himself. The Zohar’s concern only applies to confessing in a loud voice and only during Davening. This practise is quoted by the Alter Rebbe in Shulchan Aruch (ibid).
The Magen Avraham[16], based on the Shala”h rules that it is appropriate to quietly confess our sins between the Tekiyos. This is also quoted by the Alter Rebbe in Shulchan Aruch.
In the Siddur, the Alter Rebbe writes as an instruction the words יתוודה בלחש (confess quietly) between the order of Tekiya-Shevarim-Teruah-Tekiya and Tekiya-Shevarim-Tekiya, and also between the order of Tekiya-Shevarim-Tekiya and Tekiya-Teruah-Tekiya. This instruction is also found in other Machzorim as well.
A question of Hefsek
Many Poskim write against this practise. Biblically we are only required to blow Tekiya-Teruah-Tekiya three times. However, because of a doubt as to what the Torah’s Teruah sound is, we blow three different combinations each three times (30 notes in total) to ensure that we are Yotzai the Mitzvah. Therefore, until one has heard all 30 sounds of the Shofar, they have not fulfilled the Mitzvah.
If so, saying Vidui in the middle of Tekiyos constitutes a Hefsek (interruption) between the Bracha and the Mitzvah, which one is not allowed to make. One would have to make the Bracha again and the first Bracha would be in vain, just like one who spoke in between a Bracha and the eating of the food.
There are those who justify the Kabbalistic practise of saying Vidui because whilst according to the Talmud[17] there is a doubt on what the Teruah is and therefore one must hear all 30 notes to be Yotzai, according to the Zohar there is no doubt and so one is Yotzai already after the first order of Tekiya-Shevarim-Teruah-Tekiya.
Others dispute this, because when there is a divergence between the Talmud and Kabbalah, we follow the view of the Talmud[18].
Chochmas Shlomo questions why it helps to say the Vidui quietly. Hashem hears our words whether we say them aloud or silently, so it is still considered as though we have spoken and the same concern remains. He concludes that the intent of the Magen Avraham is not the same as Shemoneh Esrei which is said quietly, but must still be audible to one’s own ears.
Rather, the Magen Avraham means that we say the Vidui without being audible at all. It is then considered merely as thought, which does not create a Hefsek.
At the Rosh Hashona Seudah 5729, the Rebbe mentioned that the Frierdike Rebbe said that the Alter Rebbe’s instruction to say a silent confession between the Tekiyos should be done in one’s thought. The Rebbe explained that the reason for this is to avoid any issue of a Hefsek (interruption) in the Tekiyos based on the concern above[19].
[1] Beis Yosef Orach Chaim 584
[2] Orach Chaim Siman 584 Based on the Kol Bo
[3] Orach Chaim 584:2
[4] 3:231a
[5] See Machatzis Hashekel that based on this reason, those who say this verse on Rosh Hashona to not strike their chest as it is not a form of Vidui
[6] Orach Chaim 584:1
[7] 584:2
[8] Orach Chaim 584:2
[9] Shulchan Aruch Harav ibid
[10] Quoted in Shaarei Teshuvah 584:2
[11] Mesechta Rosh Hashona
[12] Quoted in Magen Avraham ibid
[13] Pri Etz Chaim Shaar Hashofar
[14] Machatzis Hashekel
[15] 90a
[16] ibid
[17] According to the understanding of the Rambam that there is a doubt and therefore to be Yotzai one must sound all 30 sounds.
[18] Yechave Daas 1:55
[19] See Likutei Dibburim for a description of the power of this silent Vidui.
Mentioning sin in our prayers
The Beis Yosef[2], writes that we do not say the opening verse ‘Avinu Malkeinu we have sinned before you’ – חטאנו לפניך. Nor do we say any other verse in which we confess our sins. The reason is because we do not say Vidui (confession) on Rosh Hashona.
The Magen Avraham[3] quotes this ruling of the Beis Yosef and writes that also according to the Zohar[4] we should not mention or confess our sins on Rosh Hashona, so as not to arouse the accusatory forces.
The Magen Avraham notes that the custom in Ashkenaz is to include the opening verse ‘Avinu Malkeinu we have sinned before you’ – חטאנו לפניך. He quotes the Pirush on the Machzor that this does not refer to us, but rather to our ancestors who worshipped idols. Therefore, it is not considered a Vidui[5].
In the Shulchan Aruch[6], the Ram”o writes simply that we say the Avinu Malkeinu in order (על הסדר). The Biur Hagr”a understands that this is to negate the opinion of the Beis Yosef that we skip out the verses that are confession. Based on this, the Mishna Berura[7] writes that we are not concerned for the opinion of the Beis Yosef.
In the Shulchan Aruch, the Alter Rebbe[8] presents both opinions and in his Siddur, he rules that in Avinu Malkeinu on Rosh Hashona, we skip all of the verses which mention sin, not just the opening verse.
All of this discussion refers to mentioning sin in the form of Vidui. One may mention sin in the Piyutim (liturgical poems) and when quoting Pesukim[9]. Kneses Hagedola[10] writes that his Rebbe disagreed with those who deleted any mention of sin from the Piyutim of the Rosh Hashona Davening. The Beis Yosef was only concerned about saying a Vidui – confession.
A contradiction in the Zohar
The Shala”h[11] writes that the Zohar has contradictory statements on this issue of reciting Vidui on Rosh Hashona. The Zohar quoted above states that one should not say Vidui on Rosh Hahona, but elsewhere the Zohar teaches that one should confess their sins.
The Shala”h resolves the contradiction by explaining that the concern only applies when we say the Vidui in Davening. If the Vidui is said at other times it is permissible. Similarly, if one specifies their sins, they may say the Vidui on Rosh Hashona[12].
Vidui during the Tekiyos
The Ariza”l[13] only permits saying Vidui during the Tekiyos between each Seder of sounds. This is because the Satan is confounded at the time of the Tekiyos and will not be able to prosecute. Even still, the Vidui may only be said Belachash – quietly. Based on this, the Shala”h adopts all of the stringencies and only permits Vidui to be said quietly, between the Tekiyos and when specifying one’s sins[14].
Shaar Hakavanos[15] records that the Ariza”l himself would confess quietly at the time of Tekiyos in a way that was not audible even to himself. The Zohar’s concern only applies to confessing in a loud voice and only during Davening. This practise is quoted by the Alter Rebbe in Shulchan Aruch (ibid).
The Magen Avraham[16], based on the Shala”h rules that it is appropriate to quietly confess our sins between the Tekiyos. This is also quoted by the Alter Rebbe in Shulchan Aruch.
In the Siddur, the Alter Rebbe writes as an instruction the words יתוודה בלחש (confess quietly) between the order of Tekiya-Shevarim-Teruah-Tekiya and Tekiya-Shevarim-Tekiya, and also between the order of Tekiya-Shevarim-Tekiya and Tekiya-Teruah-Tekiya. This instruction is also found in other Machzorim as well.
A question of Hefsek
Many Poskim write against this practise. Biblically we are only required to blow Tekiya-Teruah-Tekiya three times. However, because of a doubt as to what the Torah’s Teruah sound is, we blow three different combinations each three times (30 notes in total) to ensure that we are Yotzai the Mitzvah. Therefore, until one has heard all 30 sounds of the Shofar, they have not fulfilled the Mitzvah.
If so, saying Vidui in the middle of Tekiyos constitutes a Hefsek (interruption) between the Bracha and the Mitzvah, which one is not allowed to make. One would have to make the Bracha again and the first Bracha would be in vain, just like one who spoke in between a Bracha and the eating of the food.
There are those who justify the Kabbalistic practise of saying Vidui because whilst according to the Talmud[17] there is a doubt on what the Teruah is and therefore one must hear all 30 notes to be Yotzai, according to the Zohar there is no doubt and so one is Yotzai already after the first order of Tekiya-Shevarim-Teruah-Tekiya.
Others dispute this, because when there is a divergence between the Talmud and Kabbalah, we follow the view of the Talmud[18].
Chochmas Shlomo questions why it helps to say the Vidui quietly. Hashem hears our words whether we say them aloud or silently, so it is still considered as though we have spoken and the same concern remains. He concludes that the intent of the Magen Avraham is not the same as Shemoneh Esrei which is said quietly, but must still be audible to one’s own ears.
Rather, the Magen Avraham means that we say the Vidui without being audible at all. It is then considered merely as thought, which does not create a Hefsek.
At the Rosh Hashona Seudah 5729, the Rebbe mentioned that the Frierdike Rebbe said that the Alter Rebbe’s instruction to say a silent confession between the Tekiyos should be done in one’s thought. The Rebbe explained that the reason for this is to avoid any issue of a Hefsek (interruption) in the Tekiyos based on the concern above[19].
[1] Beis Yosef Orach Chaim 584
[2] Orach Chaim Siman 584 Based on the Kol Bo
[3] Orach Chaim 584:2
[4] 3:231a
[5] See Machatzis Hashekel that based on this reason, those who say this verse on Rosh Hashona to not strike their chest as it is not a form of Vidui
[6] Orach Chaim 584:1
[7] 584:2
[8] Orach Chaim 584:2
[9] Shulchan Aruch Harav ibid
[10] Quoted in Shaarei Teshuvah 584:2
[11] Mesechta Rosh Hashona
[12] Quoted in Magen Avraham ibid
[13] Pri Etz Chaim Shaar Hashofar
[14] Machatzis Hashekel
[15] 90a
[16] ibid
[17] According to the understanding of the Rambam that there is a doubt and therefore to be Yotzai one must sound all 30 sounds.
[18] Yechave Daas 1:55
[19] See Likutei Dibburim for a description of the power of this silent Vidui.