"I acknowledge my sin to you"

Synopsis

Rabbi Chiya tells us that a man can only open the gate of penitence if he reveals his sins to God, and even more so if he cries. Confession of sins causes Mercy to overpower Judgment, and glorifies God. There are two glorifications, one in this world and one in the World to Come. Rabbi Shimon says that David addressed the words in the title psalm to the kingdom of heaven, that is a messenger or a mediator. He adds that peace offerings are brought by confession. Anyone who wants a favor from the King should bring the unison of the Holy Name with all his will from below upward and from above downward; then in this unison he can include his petition.

Gates Judgment Mercy Sin Torah

338. Rabbi Chiya and Rabbi Yosi were walking along the road. While they were walking, Rabbi Yosi said to Rabbi Chiya: Let us study the words of the Torah, the words of Atik Yomin (lit. 'the Ancient of Days'). Rabbi Chiya opened the discussion saying, "I acknowledge my sin to You" (Tehilim 32:5). From this, I learned that a man who hides his sins and does not confess them before the Holy King to ask for mercy on them cannot open the gate of penitence, because he conceals from Him. If he uncovers them before the Holy One, blessed be He, He takes pity on him and Mercy overcomes Judgment.

338. רִבִי חִיָּיא וְרִבִּי יוֹסֵי הֲווֹ אַזְלֵי בְּאוֹרְחָא, עַד דַּהֲווֹ אַזְלֵי. אָמַר ר' יוֹסֵי לְר' חִיָּיא, נִשְׁתַּדֵּל בְּמִלֵּי דְּאוֹרַיְיתָא, בְּמִלֵּי דְּעַתִּיק יוֹמִין. פָּתַח רִבִּי חִיָּיא וְאָמַר, חַטָּאתִי אוֹדִיעֲךָ וְגוֹ,' מִכָּאן אוֹלִיפְנָא, דְּכָל ב"נ דִּמְכַסֵּי חֶטְאוֹי וְלָא מְפֹרָשׁ לוֹן קָמֵי מַלְכָּא קַדִּישָׁא, וְיִתְבַּע עָלַיְיהוּ רַחֲמֵי, לָא יָהֲבִין לֵיהּ לְמִפְתַח פִּתְחָא דִּתְשׁוּבָה, בְּגִין דְּאִיהוּ מְכַסֵי מִנֵּיהּ. וְאִי אִיהוּ פָּרִישׁ לוֹן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, קוּדְשָׁא בְּרִיךְ הוּא חָיֵיס עָלֵיהּ וְיִתְגַּבְּרוּן רַחֲמֵי עַל דִּינָא.

Door Judgment Mercy Praise Prayer Sin World to Come, The

339. All the more so if he cries, because he opens all the closed doors by crying and his prayer is accepted. Confessing his sins, therefore, glorifies the King. It causes Mercy to overpower Judgment. It is therefore written, "Whoever offers praise glorifies Me (Heb. Yechabdaneni)" (Tehilim 50:23). Why Yechabdaneni, INSTEAD OF THE COMMON YECHABDENI? This is because there are two glorifications, one above and one below; NAMELY, one in this world and one in the World to Come.

339. וכ"ש אִי אִיהוּ בָּכֵי, דְּהָא כָּל פִּתְחִין סְתִימִין אִיהוּ פָּתַח, וְאִתְקַבָּל צְלוֹתֵיהּ, וְעַל דָּא, פְּרִישׁוּ דְּחֶטְאוֹי, יְקָרָא הוּא דְּמַלְכָּא, לְאַגְבָּרָא רַחֲמֵי עַל דִּינָא. וְעַל דָּא כְּתִיב זוֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי. מַהוּ יְכַבְּדָנְנִי. תְּרֵין כִּבוּדִין אִינּוּן, חַד לְעֵילָּא, וְחַד לְתַתָּא, חַד בְּעָלְמָא דֵּין, וְחַד בְּעָלְמָא דְּאָתֵי.

Sin

Aba and Ima Atika Kadisha David Heaven Keter Offering Peace Peace-offering Righteous Sin Zeir Anpin

341. HE ANSWERS, David said all his words by the Holy Spirit. He addressed them to the kingdom of heaven, that is a mediator and a messenger that takes the message from below upwards, BEING A GATE TO THE UPPER SFIROT, AND MAN HAS TO ENTER IT FIRST and from above downwards SINCE IT RECEIVES ABUNDANCE FROM THE UPPER SFIROT AND POURS IT DOWNWARDS. Whoever needs the King should first notify it. Therefore, "I acknowledge my sin to You" is addressed to the kingdom of heaven and "my iniquity I have not hid" from the Righteous of the world, YESOD OF ZEIR ANPIN. "I said, I will confess my transgressions to Hashem" to the Holy King, ZEIR ANPIN, that the whole peace is His. It behooves man to bring peace to Him by confession; NAMELY, HE SHOULD CONFESS HIS SINS. For peace offerings are brought by confession, as written, "His peace offering of thanksgiving (derived from 'confess')" (Vayikra 7:13). "And You did forgive the iniquity of my sin. Sela" (Tehilim 32:5) is high above BY THE SUPERNAL ABA AND IMA, where Atika Kadisha, KETER, dwells. This verse is therefore attached to everything, TO MALCHUT, YESOD, TIFERET AND THE SUPERNAL ABA AND IMA, ON WHICH KETER RESTS.

341. אֶלָּא דָּוִד, כָּל מִלּוֹי בְּרוּחַ הַקֹּדֶשׁ אַמָרָן, וּלְמַלְכוּתָא דִּשְׁמַיָּא אָמַר, בְּגִין דְּאִיהִי שְׁלִיחָא מִתַּתָּאֵי לְעִילָּאֵי, וּמֵעִילָּאֵי לְתַּתָּאֵי, וּמַאן דְּבָעֵי לְמַלְכָּא, לָהּ אוֹדַע בְּקַדְמֵיתָא. וְעַל דָּא חַטָּאתִי אוֹדִיעֲךָ, לְמַלְכוּתָא דִּשְׁמַיָּא קָאָמַר וַעֲוֹנִי לֹא כִסִּיתִי, מִצַּדִּיקוֹ שֶׁל עוֹלָם. אָמַרְתִי אוֹדֶה עֲלֵי פְשָׁעַי לַיְיָ,' דָּא מַלְכָּא קַדִישָׁא, דִּשְׁלָמָא כֹּלָּא דִּילֵיהּ, וּשְׁלָמָא דְּבָעֵי ב"נ לְאַעֲלָאָה קָמֵיהּ בְּהוֹדָאָה. דְּהָא שְׁלָמִים הָכִי מִתְקָרְבִין בְּהוֹדָאָה, דִּכְתִיב עַל זֶבַח תּוֹדַת שְׁלָמָיו. וְאַתָּה נָשָׂאתָ עֲוֹן חַטָּאתִי סֶלָה. דָּא לְעֵילָּא לְעֵילָּא, אֲתַר דְּעַתִּיקָא קַדִּישָׁא שַׁרְיָא. בְּג"כ, הַאי קְרָא אָחִיד בְּכֹלָּא.

Chariot David Ein Sof (Infinity) Gates Holy Name Infinity Infinity (Ein Sof) Keter Torah

342. In the same manner, he who pleads for a favor of the King should bring the unison of the Holy Name with his will from below upward, FROM MALCHUT TO KETER, and from above downward, FROM KETER TO MALCHUT. And he should bind everything into one unison WITH THE BLESSED ENDLESS LIGHT. In this unison, it behooves him to include his petition. Rabbi Yosi said, Who is wise to ask his request like King David did, who guarded the gate of the King, BEING A CHARIOT TO MALCHUT CALLED THE GATE OF THE KING. Rabbi Chiya said to him: Surely this is so. The Torah therefore teaches us the ways of the Holy King, so that we shall know how to follow Him, as written, "You shall walk after Hashem your Elohim..." (Devarim 13:5).

342. כְּגַוְונָא דָּא, מַאן דְּיִתְבַּע בָּעוּתֵיהּ לְמַלְכָּא, בָּעֵי לְיַחֲדָא שְׁמָא קַדִישָׁא בִּרְעוּתֵיהּ, מִתַּתָּא לְעֵילָּא וּמֵעֵילָּא לְתַּתָּא, וּלְקַשְּׁרָא כֹּלָּא בְּחַד קִשְׁרָא, וּבְהַהוּא קִשּׁוּרָא אִשְׁתְּכַח בָּעוּתֵיהּ. א"ר יוֹסֵי, מַאן הוּא חַכִּימָא, לְמִתְבַּע בָּעוּתֵיהּ כְּדָוִד מַלְכָּא, דְּהוּא הֲוָה נָטִיר פִּתְחָא דְּמַלְכָּא. אָ"ל ר' חִיָּיא וַדַאי הָכִי הוּא. וְעַ"ד אוֹרַיְיתָא אוֹלִיף לָן, אָרְחֵי דְּמַלְכָּא, קַדִּישָׁא, בְּגִין דְּנִנְדַּע לְמֵיהַךְ אֲבַתְרֵיהּ, כד"א אַחֲרֵי יְיָ' אֱלֹהֵיכֶם תֵּלֵכוּ וְגוֹ.'