וְהִתְוַדּ֗וּ אֶֽת־חַטָּאתָם֮ אֲשֶׁ֣ר עָשׂוּ֒ וְהֵשִׁ֤יב אֶת־אֲשָׁמוֹ֙ בְּרֹאשׁ֔וֹ וַחֲמִישִׁת֖וֹ יֹסֵ֣ף עָלָ֑יו וְנָתַ֕ן לַאֲשֶׁ֖ר אָשַׁ֥ם לֽוֹ׃
maka mereka harus mengakui dosa yang telah mereka lakukan, dan ia harus mengembalikan penuh apa yang menjadi kesalahannya, ditambah seperlima dari nilainya, lalu memberikannya kepada orang yang terhadapnya ia bersalah.
Sifra
1) (Vayikra 23:27) ("Only on the tenth day of this seventh month it is the day of atonement. A holy calling shall it be for you. And you shall afflict your souls and you shall present a fire-offering to the L–rd.") "the day of atonement, a holy calling," "the day of atonement and you shall afflict your souls," (Vayikra 23:28) "And all work you shall not do for it is a day of atonement." (Why three times?) For I might think that Yom Kippur does not atone unless he made it a holy calling (in the blessings of the day), and afflicted himself, and abstained from labor. Whence do I derive that even if he did not do these, the day atones? From "It is the day of atonement." I might think that Yom Kippur atoned only with the offerings and with the he-goats. Whence do I derive that the day atones even without them? From "It is the day of atonement." I might think that it atones both for those who repent and those who do not. — No would this follow? A sin-offering and a guilt-offering atone. Just as they atone only for penitents (viz. Bamidbar 5:7), so, Yom Kippur should atone only for penitents!
Sifrei Bamidbar
(Bamidbar 5:7) "and they confess their sins which they have done": and not for what his father has done. So that if one says to him: Give me the pledge that I deposited with your father and he says: You did not deposit (any pledge), and the other says: I beswear you (to that effect), and he says "Amen," I might think that (if he confesses) he is liable; it is, therefore, written (Vayikra 5:5) "then he shall confess wherein he has sinned," and not for what his father has done. "then he shall restore his guilt at its head": Why is this stated? Because it is written (Ibid. 5:24) "and he shall pay it at its head," I might think that this applies to monetary payment (of the principal). Whence is it derived that he may return the theft itself? From "then he shall restore." (Bamidbar 5:7) "and its fifth shall he add to it": so that it and its fifth make five (equal parts). These are the words of R. Yoshiah. R. Yonathan says: a fifth of the principal. "and he shall give it to the one to whom he is liable": Why is this stated? Because it is written (Vayikra 5:24) "To whom it belongs shall he give it on the day of (the acknowledgement of) his guilt," I might think that he must give it either to him or to his messenger. Whence do I derive (that he may also give it to) the messenger of beth-din or to the heir (of the one to whom he is liable)? From "and he shall give it to the one to whom he is liable." R. Nathan says: If one stole a maneh from his neighbor, and he came to beth-din, and he did not manage to pay it before the debtor of the robbed one arrived — Whence is it derived that beth-din may take it from the robber and give it to the debtor? From "and he shall give it to the one to whom he is liable" — in any manner.
Bamidbar Rabbah
“Speak to the children of Israel: A man or woman, when they will perform any sin of a person, to commit a trespass against the Lord, and that individual shall be guilty” (Numbers 5:6).
“A man or woman, when they will perform any sin…” – Rabbi Abbahu says: “Those who dwell in His shadow will return” (Hosea 14:8) – these are the proselytes, who come and take refuge in the shadow of the Holy One blessed be He. “They will give life to grain” (Hosea 14:8) – in the Talmud;1The midrash interprets the verse to mean, “they will be given life through grain,” and understands “grain” as an allusion to the Talmud (Etz Yosef). Just as grain nourishes the body, the Talmud nourishes the soul (Maharzu). “and will blossom like the vine” (Hosea 14:8) – in aggada.2Aggada is considered sweet like wine. “Their repute is like the wine of Lebanon” (Hosea 14:8) – the Holy One blessed be He said: The names of the proselytes are dear to me like the wine that is poured as a libation upon the altar. Why does He call it3The Temple. Lebanon? It is because it whitens [malbin] the sins of Israel like snow, as it is stated: “[Let us go now and reason together, says the Lord;] if your sins will be like scarlet, [they will be whitened as snow]” (Isaiah 1:18).
Rabbi Shimon ben Yoḥai says: It is because all the hearts [halevavot] are joyous in it. That is what is written: “Beautiful in its view, joy of all the world” (Psalms 48:3). The Rabbis say: It is after: “My eyes and My heart [velibi] will be there always.” (I Kings 9:3).
Another matter: “[Those who dwell in His shadow4This is interpreted as referring to proselytes. See Vayikra Rabba 1:2. will return] They will give life to grain” (Hosea 14:8) – they [the proselytes] will become of primary importance like Israel, just as it says: “The grain of the young men” (Zechariah 9:17).5Just as Israel are called grain in Zechariah, similarly the proselytes are called grain in the verse in Hosea. “And will blossom like the vine” (Hosea 14:8) – like Israel, just as it says: “You transported a vine from Egypt” (Psalms 80:9).
Likewise, you find that just as a portion is written in the Torah regarding an Israelite and his counterpart, if he commits a trespass against him, he incurs liability to bring an offering, as it is stated: “A person who shall sin, and commit a trespass [against the Lord, and lies to his counterpart]” (Leviticus 5:21); so, the Holy One blessed be He wrote a portion in the Torah regarding an Israelite and the proselytes, that if a person of Israel robs a proselyte, his legal status is like one who robs an Israelite. You find that sin is written regarding this one: “a person who shall sin,” and sin is written regarding one who robs a proselyte: “Any sin of a person.” Regarding this one, it is written: “And commit a trespass against the Lord,” and regarding that one, it is written: “To commit a trespass against the Lord.” Regarding this one, it is written: "It shall be when he will sin and is guilty” (Leviticus 5:23), and regarding the proselyte, it is written: “And that individual shall be guilty.” Regarding this one, it is written: “He shall repay its principal” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall make restitution for his guilt in its principal” (Numbers 5:7). Regarding this one, it is written: “He shall add its one-fifth to it” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall add its one-fifth to it” (Numbers 5:7). Regarding this one, it is written: “He shall bring his guilt offering to the Lord” (Leviticus 5:25), and regarding robbery from a proselyte, it is written: “Besides the ram of atonement” (Numbers 5:8). We have learned that the proselytes are of primary importance like Israel. That is, “they will give life to grain and will blossom [like the vine]” (Hosea 14:8).
“A man or woman, when they will perform any sin…” – Rabbi Abbahu says: “Those who dwell in His shadow will return” (Hosea 14:8) – these are the proselytes, who come and take refuge in the shadow of the Holy One blessed be He. “They will give life to grain” (Hosea 14:8) – in the Talmud;1The midrash interprets the verse to mean, “they will be given life through grain,” and understands “grain” as an allusion to the Talmud (Etz Yosef). Just as grain nourishes the body, the Talmud nourishes the soul (Maharzu). “and will blossom like the vine” (Hosea 14:8) – in aggada.2Aggada is considered sweet like wine. “Their repute is like the wine of Lebanon” (Hosea 14:8) – the Holy One blessed be He said: The names of the proselytes are dear to me like the wine that is poured as a libation upon the altar. Why does He call it3The Temple. Lebanon? It is because it whitens [malbin] the sins of Israel like snow, as it is stated: “[Let us go now and reason together, says the Lord;] if your sins will be like scarlet, [they will be whitened as snow]” (Isaiah 1:18).
Rabbi Shimon ben Yoḥai says: It is because all the hearts [halevavot] are joyous in it. That is what is written: “Beautiful in its view, joy of all the world” (Psalms 48:3). The Rabbis say: It is after: “My eyes and My heart [velibi] will be there always.” (I Kings 9:3).
Another matter: “[Those who dwell in His shadow4This is interpreted as referring to proselytes. See Vayikra Rabba 1:2. will return] They will give life to grain” (Hosea 14:8) – they [the proselytes] will become of primary importance like Israel, just as it says: “The grain of the young men” (Zechariah 9:17).5Just as Israel are called grain in Zechariah, similarly the proselytes are called grain in the verse in Hosea. “And will blossom like the vine” (Hosea 14:8) – like Israel, just as it says: “You transported a vine from Egypt” (Psalms 80:9).
Likewise, you find that just as a portion is written in the Torah regarding an Israelite and his counterpart, if he commits a trespass against him, he incurs liability to bring an offering, as it is stated: “A person who shall sin, and commit a trespass [against the Lord, and lies to his counterpart]” (Leviticus 5:21); so, the Holy One blessed be He wrote a portion in the Torah regarding an Israelite and the proselytes, that if a person of Israel robs a proselyte, his legal status is like one who robs an Israelite. You find that sin is written regarding this one: “a person who shall sin,” and sin is written regarding one who robs a proselyte: “Any sin of a person.” Regarding this one, it is written: “And commit a trespass against the Lord,” and regarding that one, it is written: “To commit a trespass against the Lord.” Regarding this one, it is written: "It shall be when he will sin and is guilty” (Leviticus 5:23), and regarding the proselyte, it is written: “And that individual shall be guilty.” Regarding this one, it is written: “He shall repay its principal” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall make restitution for his guilt in its principal” (Numbers 5:7). Regarding this one, it is written: “He shall add its one-fifth to it” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall add its one-fifth to it” (Numbers 5:7). Regarding this one, it is written: “He shall bring his guilt offering to the Lord” (Leviticus 5:25), and regarding robbery from a proselyte, it is written: “Besides the ram of atonement” (Numbers 5:8). We have learned that the proselytes are of primary importance like Israel. That is, “they will give life to grain and will blossom [like the vine]” (Hosea 14:8).