I was struck by the following idea at N'ila a few years ago. We are guilty, we betrayed, ... we stole?
From global to specific? Rather, I think we can understand all 23
expressions of admission as applying to each and every sin that we
commit. Even if this is not p'shat, it gives a perspective on the
damage done by every sin, even the "little" ones. This bears
reconsideration as we enter the season of the three weeks leading to
Tisha b'Av and then on to the Yamim Nora'im.
Ashamnu:
We start with a simple declaration; we are guilty.
Bagadnu:
We woke up in the morning and declared, "... raba emunasecha"—great is your faith (in us); and we have betrayed that trust.
Gazalnu:
The whole world and everything in it belongs to HaShem. He and only He has a right to grant its use. By using the world for anything that is against His Will, we have stolen.
Dibarnu Dofi:
We say one thing and do another. More than that, however, we swore at Har Sinai to accept the Torah and dedicate our lives to fulfilling it. Each and every action, thought, or even feeling to the contrary is a declaration that we saying one thing but harboring contrary thoughts and attitudes inside. Nothing could be more duplicitous than that.
He'evinu v'hirshanu:
Our actions have an impact on the entire world. When we sin, the entire system is distorted, which allows (and even encourages) more sin.
Zadnu:
If one carries a loaded weapon into a crowded theater, how "accidental" can any damage we cause be claimed? When our guilt is so apparent and HaShem's righteousness so obvious, can we really claim that our sin was anything less than intentional??
Chamasnu:
To destroy something so beautiful and precious as this world cannot be called anything less than recklessly violent.
Tafalnu Sheker:
The signature/seal of HaShem is Emes (Truth). Acting against Ratzon HaShem means to attach ourselves to something "not" HaShem... and is, perforce, a lie.
Ya'atznu Ra:
Our body has desires, and it comes to us insistently, like a child. Our job is to direct it to performance of miztvos, to channel its amazing energy toward holiness, not away. Can there be any more evil advice than giving ourselves counsel to sin?
Kizavnu:
We have abandoned our post and failed to perform our mission of perfection ourselves and the entire creation.
Latznu:
We could not possibly have done any of this if we had kept in mind the importance of every action; rather we have taken our actions lightly to the point of making fun of them.
Maradnu:
Is it possible to be more rebellious than to use the very gifts that HaShem gives to us to violate His Will?
Ni'atznu:
None of our actions are "behind His back," so to speak. We flagrantly violate His Will "in His Face" (so to speak).
Sararnu:
"Halacha" means "the way," and we have turned away from it.
Avinu, Pashanu:
Every sin has aspects of both "simple" and willful sin.
Tzararnu:
The destructiveness of our sins damages and distresses everyone.
Kishinu Oref:
An immature child wants to assert his identity by being stubborn. We, on the other hand, are very familiar with the maturity of subjugating oneself to a higher authority. All of us have been touched by the need to follow a doctor's advice, for example. Being stubborn with regard to HaShem borders on k'fira.
Shichasnu:
There is no way that one can disturb such an intricate and balanced system without causing some destruction.
Ti'avnu:
We have made ourselves disgusting with our behavior.
Ta'inu:
We looked away and told ourselves we were simply "straying."
Ti'tanu:
We have blamed HaShem for letting us go away, and we have given up hope that He even wants us back. Giving up hope, says the Michtav Me'Eliyahu, testifies that we didn't want it in the first place.
Ashamnu:
We start with a simple declaration; we are guilty.
Bagadnu:
We woke up in the morning and declared, "... raba emunasecha"—great is your faith (in us); and we have betrayed that trust.
Gazalnu:
The whole world and everything in it belongs to HaShem. He and only He has a right to grant its use. By using the world for anything that is against His Will, we have stolen.
Dibarnu Dofi:
We say one thing and do another. More than that, however, we swore at Har Sinai to accept the Torah and dedicate our lives to fulfilling it. Each and every action, thought, or even feeling to the contrary is a declaration that we saying one thing but harboring contrary thoughts and attitudes inside. Nothing could be more duplicitous than that.
He'evinu v'hirshanu:
Our actions have an impact on the entire world. When we sin, the entire system is distorted, which allows (and even encourages) more sin.
Zadnu:
If one carries a loaded weapon into a crowded theater, how "accidental" can any damage we cause be claimed? When our guilt is so apparent and HaShem's righteousness so obvious, can we really claim that our sin was anything less than intentional??
Chamasnu:
To destroy something so beautiful and precious as this world cannot be called anything less than recklessly violent.
Tafalnu Sheker:
The signature/seal of HaShem is Emes (Truth). Acting against Ratzon HaShem means to attach ourselves to something "not" HaShem... and is, perforce, a lie.
Ya'atznu Ra:
Our body has desires, and it comes to us insistently, like a child. Our job is to direct it to performance of miztvos, to channel its amazing energy toward holiness, not away. Can there be any more evil advice than giving ourselves counsel to sin?
Kizavnu:
We have abandoned our post and failed to perform our mission of perfection ourselves and the entire creation.
Latznu:
We could not possibly have done any of this if we had kept in mind the importance of every action; rather we have taken our actions lightly to the point of making fun of them.
Maradnu:
Is it possible to be more rebellious than to use the very gifts that HaShem gives to us to violate His Will?
Ni'atznu:
None of our actions are "behind His back," so to speak. We flagrantly violate His Will "in His Face" (so to speak).
Sararnu:
"Halacha" means "the way," and we have turned away from it.
Avinu, Pashanu:
Every sin has aspects of both "simple" and willful sin.
Tzararnu:
The destructiveness of our sins damages and distresses everyone.
Kishinu Oref:
An immature child wants to assert his identity by being stubborn. We, on the other hand, are very familiar with the maturity of subjugating oneself to a higher authority. All of us have been touched by the need to follow a doctor's advice, for example. Being stubborn with regard to HaShem borders on k'fira.
Shichasnu:
There is no way that one can disturb such an intricate and balanced system without causing some destruction.
Ti'avnu:
We have made ourselves disgusting with our behavior.
Ta'inu:
We looked away and told ourselves we were simply "straying."
Ti'tanu:
We have blamed HaShem for letting us go away, and we have given up hope that He even wants us back. Giving up hope, says the Michtav Me'Eliyahu, testifies that we didn't want it in the first place.
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