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What’s the source for the idea that you get כפרת עונות when you are embarrassed?

I’m not referring to one being ashamed and embarrassed of sinning, but rather one who randomly gets embarrassed during the day and that serves as כפרת עונות.

I heard a story of the Chafetz Chaim who was very happy one day and they asked him why, and he said I was walking past a schoolyard of children and I tripped on some steps and tumbled to the floor and all the kids laughed at me. Then they asked him so why are you happy, you should be upset! And he said why should I be upset, I was embarrassed and got כפרת עונות, this is a happy day!

So when I ask my question, I mean being embarrassed by happenstance, not being ashamed over a sin

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  • Related: "Why is it that being embarrassed on one sin should atone for all?" (I don't think this question is a duplicate of the one I'm linking to, as as this question is asking for a source, and the linked one brings a source, and is asking for explanation of the statement in that source.)
    – Tamir Evan
    Commented Mar 16 at 17:40
  • @TamirEvan yeah that seems more like when you embarrass yourself and feel ashamed over a sin you did, but I’m talking about if you happen to get embarrassed what’s the source
    – Curious Yid
    Commented Mar 17 at 0:32
  • I am wondering what you are looking for, if Meir's anwser wasn't enough? If you consider that embarrassing someone is likened to murdering them (vort about the gravity of the offense), then certainly it would be considered a kapara from their pov. Something along those lines?
    – Rabbi Kaii
    Commented Mar 17 at 11:13
  • @RabbiKaii his answer is more “if you feel ashamed over a sin you did them they’ll forgive you for it.” But I’m looking for something like the Chafetz Chaim story, that you get embarrassed anytime in life and that serves to forgive your sins. I do like your answer with the murder but that’s a bit more lamdush, I’m wondering if there’s a more outright source
    – Curious Yid
    Commented Mar 17 at 15:50
  • Rabbeinu Yonah brings the story of Cain who left the presence of Hashem ashamed (according to another midrash) in ch. 4 of Shaarei Teshuvah. But it looks like it is not an answer you are looking for since Cain had only one sin.
    – Y DJ
    Commented Aug 14 at 6:14

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Berachos 12b:

וְאָמַר רַבָּה בַּר חִינָּנָא סָבָא מִשְּׁמֵיהּ דְּרַב: כָּל הָעוֹשֶׂה דְּבַר עֲבֵירָה וּמִתְבַּיֵּישׁ בּוֹ — מוֹחֲלִין לוֹ עַל כָּל עֲוֹנוֹתָיו

And Rabba bar Ḥinnana Sava said in the name of Rav: One who commits an act of transgression and is ashamed of it, all of his transgressions are forgiven. Shame is a sign that one truly despises his transgressions and that shame has the power to atone for his actions (Rabbi Yoshiyahu Pinto).

The Gemara there goes on to bring several proofs for this point: from a verse in Yechezkel, and from an episode involving Shaul.

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  • I mean more about the idea that any embarrassment in general gives you כפרת עונות. I guess I’ll edit the question to be more clear
    – Curious Yid
    Commented Mar 17 at 0:33
  • @CuriousYid I've seen some stories about Chofetz Chaim, which make me believe that he followed on this issue the Gemara Berachos 12b as given in the answer and remembered his sins.
    – Y DJ
    Commented Aug 14 at 6:19
  • @YDJ hi I appreciate all the a feedback but there’s a difference between “shame” and “embarrassment” and my question is more focused on the latter
    – Curious Yid
    Commented Aug 14 at 13:03
  • Well, the Hebrew terms כלימה - from others, and בושה - from oneself (according to Malbim, sefer haCarmel). By itself shamefacedness Pirkei Avos 5:20 and Nedarim 20a is just a sign of the fear of Hashem, not attonement. Maybe the reason being is that one needs to have kavana.
    – Y DJ
    Commented Aug 14 at 17:10
  • @CuriousYid Perhaps, with kavana it's atonement. By itself - just fear of G-d. (see prevoius comment)
    – Y DJ
    Commented Aug 14 at 17:18
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Rebbe Nachman miBreslov discusses it in Likutei Moharan 6:

ועקר התשובה – כשישמע בזיונו ידם וישתק...

...And the essence of repentance is that when a person hears himself being insulted, he remains quiet and silent.

You can follow the link where he discusses proofs to the concept.

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  • That's from MIshneh Torah, Deyos, 2.3 last paragraph: This is the way of the righteous: They accept humiliation, but do not humiliate others; they listen when they are shamed, but they do not answer; they do this with love and are joyous in their sufferings. Of them, Judges 5:31 states: "And those who love Him are like the sun when it comes out in its strength." But is it kaparah? sefaria.org/…
    – Y DJ
    Commented Aug 14 at 23:21
  • @YDJ Rebbe Nachman directly relates it to teshuvah, not to being righteous. I wouldn't compare the two sources.
    – Yehuda
    Commented Aug 15 at 0:42

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