LEV33 This concept (I.e. that repentance alone is not enough for atonement] is further clarified by what is stated in the Torah (this and next verses]. Our Sages, z"l, said (Kerisos 2a) that a sin-offering is brought for an act performed unintentionally, which when deliberately transgressed incurs excision. Because a sin that can cause excision is very severe, the sinner cannot achieve full atonement for transgressing it--even when performed unintentionally--until he brings a sin-offering. This is true even though he [already] confessed his sin (since without confession and repentance his sin cannot be atoned for [even] with a sin offering, as the pasuk says [Mishlei 21:27], "The offering of the wicked is an abomination") ("[The offering of the wicked] who maintain their evil ways when offering their sacrifice, for they have not returned to Hashem--this offering is an abomination" (Metzudas David).) But after the confession (i.e., with repentance) and the offering, his transgression will be atoned for, as the pasuk says (Yayikra 4:31), "The Kohen will make an atonement for him, and he will be forgiven." Reflect upon this: if one who sins unintentionally cannot attain purity after repentance until he brings an offering, then [imagine] how harsh must be the punishment of one who deliberately sins! True, his sin can find atonement through suffering, as the pasuk says (Iyov 33:19-26), "He is castigated through pain upon his bed… He beseeches God and He favors him." The pasuk further says (Mishlei 3:12), "For Hashem admonishes the one He loves, and [then], as a father a son, He will favor [him]." But there is a solution and a remedy for the sinner (i.e., other than suffering)--through [the performance of] good deeds, which shield him from the pain, as will be explained.

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LEV36 See [[LEV33]] Leviticus 4:27 unintentional GATES 453-5

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LEV42 [This verse]. One must state his transgressions and the sins of his forebears, for he is punished for those [as well] when following in their [sinful] footsteps. Similarly it states (Leviticus 26:40), "They will confess their transgressions and the transgressions of their forefathers."

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LEV47 Know that if one sees another transgressing a Torah prohibition in private, and he publicly reveals his sin, he has surely incurred guilt for this [this verse; I.e., even though he is reporting on a sinner, this too is lashon hara.] -- perhaps the sinner has repented from his evil behaviour, and his thoughts are filled with anguish, for the heart knows its own bitterness [Mishlei 14:10; see also paragraph 217]. It is not right to reveal these sins to anyone other than to a discreet [Torah] sage who will not discuss it with others (See Pesachim 113b). Nonetheless, he should avoid the company of the sinner until he knows that he has repented from his evil behavior. But if the sinner is a Torah scholar and one who fears sin, it should be assumed that he has truly repented (I.e., as such, he need not reveal the matter even to a sage, nor must he avoid his company), and that through this once his yetzer may have overpowered him, he feels embittered afterwards (I.e., and therefore he surely will not commit the sin again.)

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LEV56 See [[LEV366]] Leviticus 19:13 robbery GATES 195

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LEV58 Our Sages, z"l, said (Yoma 85b), "'[For on this day …] you shall be purified for all your sins before Hashem' (Vayikra 16:30) -- Yom Kippur atones for sins that are between man and God (i.e., "sins before Hashem."); Yom Kippur does not atone for sins that are between one man and another, until he appeases his fellow man." As such, one who robs another must [first] return what he stole and then confess his sins. If he first confesses his sin, the confession is not taken into account, as our Sages z"l, said (Bava Kama 110a) in connection with one who robs and [then] swears falsely (i.e., denying that he had stolen the item.), who then must return the principal, add a fifth [this verse; i.e. a quarter of the value of the principal, which is a fifth of both combined. For example, if he stole $100 ("the principal"), he must add $25, which is one-fifth of the $125 he will repay in total. See Vayikra 5:20-26], and bring a guilt-offering: if he returns what he stole before bringing his guilt-offering, he has fulfilled his obligation (i.e., he has fulfilled his obligation of bringing a guilt-offering--the sacrifice is valid); but if he brings his guilt-offering prior to returning what he stole, he has not fulfilled his obligation (the guilt-offering requires confession (Mishneh Torah, Hilchos Ma'aseh Ha-korbanos 3:14). Thus we see that what was stolen must first be returned before confessing the sin. ... He first must bring restitution, and only afterwards [does it say], "… Besides the ram of atonement for which the [Kohen] shall make atonement for him." (i.e., one who steals from a convert who has no heirs must pay back what he stole to Kohanim; only afterwards can he bring his guilt-offering).

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LEV59 See [[LEV14]] Leviticus 1:2 offering GATES 461

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LEV84 See [[LEV19]] Leviticus 1:7 fire GATES 287-9

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LEV107 … [there is] one who constantly sets himself on a path that is not good (Tehillim 36:5), a man who daily treads [the course of] his sins (Eichah 3:39), repeating his foolishness (Mishlei 26:11). He keeps returning to his pursuit (of sin) (Yirmeyahu 8:6), at every turn he cherishes evil. The very obstacles of his sin, namely, his passion and yetzer, are constantly before him (Yechezkel 14:3; see Rashi; they become the bedrock of his ideology), and his desire and aim is that nothing should stand in the way of his implementing what he has devised (Bereishis 11:6). For such an individual repentance begins when he forsakes his evil ways and thoughts, and when he consents to maintain and commit himself not to sin any further. [Only] afterwards must he regret his corrupt deeds (unlike one who has sinned perchance, where the process of teshuvah begins with regret, this individual must first totally distance himself from sin; only then can regret bring him to repentance.), confess his wrongdoing and return to Hashem, as the pasuk says, (Yeshayahu 55:7), "Let the wicked forsake his way and the iniquitous man his thoughts (I.e., a complete break with his former lifestyle of sin.); Let him return to Hashem (this is the next stage in his repentance: regret, confession, and prayer (Zeh Hasha'ar), for he is now ready to return to Hashem.), and He will show him mercy." This is comparable to one who holds a [dead] sheretz (I.e., one of the eight low-creeping creatures that impart tum'ah (ritual impurity). [See this and following two verses), and comes to immerse himself [in a mikveh] to be purified. If he releases the sheretz first and subsequently immerses himself, he will then be purified; but as long as the sheretz is in his hand, he remains impure, and the immersion will be to no avail (See Ta'anis 16a). Forsaking one's preoccupation with sin is equivalent to casting aside the sheretz; while regret over sin, confession, and prayer, take the place of the immersion.

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LEV111 The fourth principle [of repentance] is grief over one's actions, as the pasuk says (Yoel 2:12), "Even now, so declares Hashem: Return to Me with all your hearts, and with fasting, weeping, and lamenting." Our sages, z"l, said (Yerushalmi Berachos 1:5, Bamidbar Rabbah 17:7), "The heart and the eyes are the two agents of sin." Similarly, it states (Bemidbar 15:39), "You must not explore after your heart and your eyes." Atoning for the transgression of these agents requires that their repentance be commensurate with their waywardness. The transgression of the hearts of the sinners is atoned for through their bitterness and sighing, by breaking their hearts [in sorrow over the sin committed] -- as it is written (Yeshayahu 57:16), "Until the spirit be Me surrenders," and as the pasuk says (Tehillim 51:19), "A heart broken and crushed, Hashem, You will not distain" [This is a reference to the first agent of sin -- the heart; consequently, one must have a broken heart to atone for the sins of the heart.) This can be compared to impure vessels which, when broken, are purified from their defilement, as the pasuk says [this verse], "A [clay] oven or a stove shall be shattered." The transgression of the eyes are atoned for by tears, as the pasuk says success (Tehillim 119:136), "Streams of water run down from my eyes because they did not keep Your Torah." It does not say "because I did not keep Your Torah," but rather "[because] they did not keep." Since they were the cause of sin, therefore, I have shed streams of water (This is a reference to the second agent of sin; consequently, one must shed tears to atone for the transgression of his eyes).

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