The dispute between the KH and the G.I. Salanter
It is known that the KJV and the Ghiz disagreed on whether to ask forgiveness from a person who does not know that we have hurt him and spoken against him.
The opinion of the rabbi is that one should ask, and he even brought our Rabbi Yonah as support for his words.
On the other hand, the opinion of the Ghiz is that it is forbidden for a person to grieve his friend in order to receive forgiveness, and he should not go to ask for forgiveness, because the moment he hears about the matter, he will be grieved.
There are books that divide all kinds of things that don’t sit well with the heart.
The opinion of the Greeks is a bit difficult to understand, unless he also admits that there is an obligation to ask forgiveness from the other.
And hence there are two options to say
A. Remain with the sin only so as not to cause sorrow to the Jew.
B. Because there is sorrow for a Jew, then sorrow comes and exempts you from asking for forgiveness, a kind of act of repulsion for the T.
What does the Rabbi think about this???
This is not a question of doing something that is reprehensible to the Torah. The discussion here is not whether you are fulfilling the commandment of repentance (if there is such a commandment at all), but whether your sin is atonement. These are two different questions (see Minach Reish Shasad and many others). The explanation is that regardless of doing repentance, there is no reason to make your atonement dependent on hurting a friend again. And would the Torah require a person to hurt a friend for his own sake? Now it has two options: 1. Prevent me from atonement altogether, but this is also unlikely. Because of my friend’s suffering, do I lose the opportunity to atone? 2. Atone for me without me telling him. This is more likely.
It is true that the opinion of the Supreme Court can also be understood in several ways, and so on.
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