Midras Yeremia 17:13: Midrash Tehillim, Ein Yaakov (Glick Edition) & Mekhilta DeRabbi Shimon Ben Yochai

"Be angry, but do not sin." Rabbi Acha said, "Let your inclination anger you, but do not let it cause you to sin." And Rav said, "Deny your inclination and do not let it cause you to sin, so that you will not come to sin." It was taught in the name of Rabbi Acha bar Yaakov, "The mikveh of Israel is the Lord. Just as this mikveh purifies the impure, so too does the Holy One, blessed be He, purify Israel." And who should go to whom? It can be said that the impure should go to the mikveh and immerse themselves in it. Similarly, the Holy One, blessed be He, said, "When you pray, pray in the synagogue in your city. And if you cannot go to the synagogue in your city, pray in your own house. And if you cannot speak, think in your heart." This is what is written, "Say in your hearts upon your beds, and be still, Selah." Rabbi Yudan said, "As long as you remain silent about the sin that you have committed, you are forgiven. And if you do so, see what is written afterwards, 'Sacrifice sacrifices of righteousness.'" I consider it as if you have built an altar and offered many sacrifices on it. The word "sacrifice" is not written, but "sacrifices." It was taught that one who recites the Shema in the synagogue during the morning service has fulfilled his obligation, but in the evening service he should not leave until he returns home and lies down on his bed. What is the reason? To avoid harmful spirits. And one should not say other things that are not true and reliable. These are truly reliable matters concerning the morning service, as Rabbi Zeira bar Abba said, "There are three smacks: one for leaning [on the animal to be sacrificed], one for slaughter, as it says, 'And he shall lean and slaughter' [Leviticus 1:5], one for washing [the hands], a blessing, and one for redemption, a prayer."

(Fol. 85b) MISHNAH: He who says, "I will sin, repent, sin again, and repent again," will have no opportunity to repent. If one says, "I will sin, and the Day of Atonement will atone for my sins," the Day of Atonement will bring no atonement for him. [Only] sins affecting the relation of man to God, the Day of Atonement atones for: but, sins affecting the relation of man to his fellow-man is not atoned for by the Day of Atonement until he appeases his fellow-man. This R. Elazar expounded (Lev. 16, 30) From all your sins before the Lord shall ye be clean; i,e. "Sins affecting the relation of man to God, the Day of Atonement atones for; but sins affecting the relation of man to his fellow-man, the Day of Atonment cannot atone for until his fellow-man has been appeased. "Happy are ye, OIsrael," remarked R. Akiba: "Before whom do you cleanse yourselves, and who cleanses you? Your Father, who is in Heaven! for it is said (Ez. 36, 25) There will I sprinkle clean water upon you, and ye shall be clean; and there is also another passage (Jer. 17, 13) The hope (Mikvah) of Israel is the Lord; i.e., just as a ritual bath of purification (Mikvah) purifies the unclean, so also does the Holy One, praised be He! cleanse Israel."

..."Visiting (poked)" - visiting is always to remember. And so it states (Genesis 21:1), "And the Lord visited Sarah"; and it states (Exodus 3:16), "I will surely visit you." R. Yehudah says, "I gather together the iniquities with me, and suspend them until the fourth generation; as with Jehu, the son of Nimshi. Accordingly, it states [about him] (II Kings 15:12), "Four generations of your descendants shall occupy the throne of Israel." And so it was for him...