Vidduy Part Two

The Gemorah in in Yoma (36b – 37a) learns from Moshe’s prayer that the vidduy recitation must be preceded with the word anah.  ומנין שבאנא נאמר כאן כפרה ונאמר להלן בחורב כפרה מה להלן באנא אף כאן באנא ומנין שבשם נאמר כאן כפרה ונאמרה בעגלה ערופה כפרה מה להלן בשם אף כאן בשם.

Rashi says: ומנין שבאנא - יהא וידוי זה:נאמר כפרה בחורב - במעשה עגל (שמות ל״ב:ל׳) אולי אכפרה בעד חטאתכם: מה להלן באנא - אנא חטא העם הזה וגו':  Rashi's comment of  וידוי זה would seem to limit this law specifically to the vidduy recited by the Kohan Gadol but it doesn't apply to any other vidduy.  (Possibly the idea is that it's only a vidduy requesting forgiveness for the sins of many people that requires additional ריצוי ופיוס and hence one must ask forgiveness with annah.) 

However, when we look in Rambam, we see he disagrees.  In Teshuva (1:1) he includes the word אנא in the vidduy recitation of every individual.  כֵּיצַד מִתְוַדִּין. אוֹמֵר אָנָּא הַשֵּׁם חָטָאתִי עָוִיתִי פָּשַׁעְתִּי לְפָנֶיךָ וְעָשִׂיתִי כָּךְ וְכָךְ וַהֲרֵי נִחַמְתִּי וּבֹשְׁתִּי בְּמַעֲשַׂי וּלְעוֹלָם אֵינִי חוֹזֵר לְדָבָר זֶה. וְזֶהוּ עִקָּרוֹ שֶׁל וִדּוּי.  It would seem that he disagrees with Rashi and holds its a requirement by every vidduy.  However, when we look at the end of Ch. 3 of מעשה קרבנות, regarding vidduy on a korban, all of a sudden the word annah disappears.  The Rambam says: כֵּיצַד מִתְוַדֶּה. אוֹמֵר חָטָאתִי עָוִיתִי פָּשַׁעְתִּי וְעָשִׂיתִי כָּךְ וְכָךְ וְחָזַרְתִּי בִּתְשׁוּבָה לְפָנֶיךָ וְזוֹ כַּפָּרָתִי.  Why is the word annah omitted in this form of vidduy?  The source for this exception wold be the Toras Kohanim פרשתא דחובה ג:ד that assumes annah is said only on the korban of Yom Kippur, not by the Kohan Gadol who brings his korban if he sinned: "וסמך..ידו על ראש הפר" – לרבות פר יום הכפורים לסמיכה. הלא דין הוא! מה אם זה – שאינו טעון שני וידוים ואינו טעון "אנא" – טעון סמיכה, פר יום הכפורים – שטעון שני וידוים וטעון "אנא" – אינו דין שיטעון סמיכה?!.  We see from here that its not not an obligation to say annah by all korbanot. But what is the understanding of this, why would the vidduy of korbanot be different?  We can understand this based upon the principle mentioned in the previous post that the vidduy of korbanot isn't the same as the vidduy of teshuva, it is merely a declaration of the purpose of the korban.  With that distinction we can understand that its only when saying vidduy as part of teshuva that there is need for additional supplication and one must add annah.  However, as a mere declaration of purpose, there is no need to say annah. 

Based upon this, it comes out that the vidduy of the Yom Kippur offerings are not because they are korbanot, but because of teshuva.  The korbanot of Yom Kippur are all offered to enhance the process of one's teshuva and their vidduy is the vidduy of teshuva.  

It is also noteworthy that the Rambam doesn't include the word annah in one's personal request of vidduy on Yom Kippur.  His text (Laws of Teshuva 2:8) is אֲבָל אֲנַחְנוּ חָטָאנוּ (כֻּלָּנוּ) וְהוּא עִקַּר הַוִּדּוּי.  Why is the word annah omitted?  This can be understood based upon the previous post, that the vidduy of Yom Kippur is an expression of the innermost part of the soul and on that level there is no room for great requests of appeasement, for on such levels, one is in fact distant from sin.