레위기 16:30의 토세프타

How does [the High Priest] confess? He says, "Please, Hashem, I have done wrong, I have transgressed, I have sinned before You -- I and my house. Please, Hashem, grant atonement please on the wrongdoings, and on the transgressions, and on the sins that I have wronged, and that I have transgressed, and that I have sinned before You -- I and my house, as it is written in the Torah of Moses Your servant (Lev. 16:30), 'Because on this day He will grant atonement upon you, etc.,' and it says (Lev. 16:21), "And he (i.e., Aaron) shall confess over [the goat that is sent away] all the wrongdoings of the Children of Israel, and all of their transgressions, for all of their sins." [These are] the words of Rabbi Meir. And the Sages say, "wrongdoings" -- these are willful acts; "transgressions" -- these are rebellious acts; "sins" -- these are unintentional acts, for after he confesses on the willful acts and on the rebellious acts, he returns and confesses on the unintentional acts. Rather, how does he confess [according to the Sages]? "Please, Hashem, I have sinned, I have done wrong, I have transgressed before You. Please, Hashem, grant atonement please, for the sins, for the wrongdoings, and for the transgressions that I have sinned, and that I have done wrong, and that I have transgressed before You -- I and my house, as it is written in the Torah of Moses Your servant, 'Because on this day He will grant atonement upon you to purify you, etc.'" And they (i.e., the congregants) answer him, "Blessed be the glorious Name, etc.," for this is the manner in which we find all the confessions of David [were performed], [for] it says (Ps. 106:6), "We have sinned like our fathers [before us], we have done wrong, and we have done evil." [And] Solomon says (1 Kings 8:47), "We have sinned, we have done wrong, we have done evil." [And] Daniel says (Dan. 9:5), "We have sinned, and we have done wrong, and we have done evil, and we have rebelled.” However, what is it that Moses says? [He says,] "He forgives wrongdoing and transgression and sin, and cleanses" (Ex. 34:7). Nevertheless, this is how the confession was done -- "I have sinned, and I have done wrong, and I have transgressed before You."

Rabbi Yishmael says, there are four distinctions of atonement. One who violates a positive commandment, and makes repentance, he does not [even] move from his place before he is pardoned, as it is said (Jer. 3:22^*Tanakh translations through the end of this chapter generally follow JPS.), "Turn back, O rebellious children, I will heal your afflictions!" One who violates a negative commandment and makes repentance, the [act of] repentance suspends [judgment] and Yom Kippur pardons, as it is said (Lev. 16:30), "For on this day atonement shall be made for you, etc." One who willfully violates [a commandment punishable by] excision or the death penalty by the Beit Din, and makes repentance, repentance and Yom Kippur suspend [judgment] and the suffering he endures the rest of the year cleanses him, as it is said (Ps. 89:33), "I will punish their transgression with the rod [and their iniquity with plagues]." But whoever willfully desecrates the Name of Heaven and makes repentance, there is no power in that repentance to suspend [judgment], nor in Yom Kippur to effect atonement. Rather, repentance and Yom Kippur pardon a third, and his suffering pardons a third, and his death cleanses along with his suffering, and concerning that it is said (Is. 22:14), "This iniquity shall never be forgiven you until you die,” which teaches that the day of death cleanses.