Mishneh Torah, Repentance 1-3

Sugya Map

The opening halachot of Hilchot Teshuvah lay the foundational principles of Vidui (confession), establishing it as a mitzvah asei (positive commandment) and defining its scope and nature.

Issue

The Rambam posits that Vidui is an independent mitzvah asei, obligatory for all transgressions, whether mitzvot assei or lo ta'aseh, intentional or inadvertent. This encompasses sins bein adam la'Makom (between man and God) and bein adam l'chaveiro (between man and man), and is a prerequisite for atonement even when other expiatory mechanisms (e.g., korbanot, judicial penalties) are involved.

Nafka Mina(s)

• Source of the Mitzvah: What is the precise pasuk from which Vidui is derived as a mitzvah asei? Does it apply universally or only to specific cases?
• Scope of Application: Does Vidui extend to bein adam l'chaveiro obligations? If so, what is the source? Is it required for mitzvot assei as well as lo ta'aseh?
• Nature of Atonement: Is Vidui merely an accessory to other atonement processes, or is it an indispensable, independent component without which no atonement is effective?
• Contents of Vidui: What are the essential elements of the confession, particularly the commitment for the future?
• Public vs. Private Confession: When is public confession appropriate, and when is it forbidden?
• Vidui and Witness Testimony: Can Vidui (and subsequent korban) be compelled by witnesses, or does it exclusively require the sinner's personal admission (hoda'ah)? This becomes a critical point of contention regarding asham gezel.

Primary Sources

• Mishneh Torah, Repentance 1:1-3
• Bamidbar 5:6-7: "איש או אשה כי יעשו מכל חטאת האדם... והתודו את חטאתם אשר עשו." (The primary source for the mitzvah of vidui.)
• Vayikra 5:5: "והתודה אשר חטא עליה." (Regarding vidui with korbanot.)
• Sifrei Bamidbar, Parashat Nasso (Piska 3): Expands on "והתודו את חטאתם."
• Mekhilta d'Rabbi Yishmael, Parashat Yitro (Masechet Bachodesh, Piska 2): Cited as a source for the broad application of vidui.
• Sifra, Acharei Mot: Mentioned by Kesef Mishneh as a possible source.
• Mishnah Yoma 36b: Discusses the vidui of the Kohen Gadol.
• Yerushalmi Yoma 8:9 (5:3): Provides the nuach (text) of vidui.
• Mishnah Shevuot 49b: Deals with asham gezel and the role of hoda'ah.
• Keritut 12a: Discusses whether korbanot are brought based on witness testimony or personal admission.
• Rambam, Sefer HaMitzvot, Mitzvat Asei 73: Rambam's own source for the mitzvah of vidui.

Text Snapshot

The Rambam begins Hilchot Teshuvah with a clear and concise declaration of the mitzvah of vidui:

"If a person transgresses any of the mitzvot of the Torah, whether a positive command or a negative command - whether willingly or inadvertently - when he repents, and returns from his sin, he must confess before God, blessed be He, as [Numbers 5:6-7] states: 'If a man or a woman commit any of the sins of man... they must confess the sin that they committed.' This refers to a verbal confession. This confession is a positive command." (Repentance 1:1)

• "כל מצות שבתורה בין עשה בין לא תעשה": This immediately establishes the universal scope of vidui, applying it to all categories of mitzvot, not just negative prohibitions.
• "שנאמר איש או אשה כי יעשו מכל חטאת האדם... והתודו את חטאתם אשר עשו": This pasuk from Bamidbar is presented as the foundational scriptural source. The phrase "מכל חטאת האדם" is particularly significant, as it will be understood to expand the obligation to bein adam l'chaveiro.
• "זה וידוי דברים. וידוי זה מצות עשה": The Rambam explicitly defines vidui as a verbal act ("וידוי דברים") and unequivocally declares its status as a positive commandment ("מצות עשה"). This is a crucial chiddush (novelty) that differentiates vidui from merely being an ancillary part of teshuvah.

The Rambam then provides the essential formula for vidui:

"How does one confess: He states: 'I implore You, God, I sinned, I transgressed, I committed iniquity before You by doing the following. Behold, I regret and am embarrassed for my deeds. I promise never to repeat this act again.' These are the essential elements of the confessional prayer. Whoever confesses profusely and elaborates on these matters is worthy of praise." (Repentance 1:2)

• "ולעולם איני חוזר לדבר זה": This phrase highlights the critical element of future resolve (kabbalah al ha'atid) as an integral part of the vidui itself, not just a general component of teshuvah.

Finally, the Rambam emphasizes the necessity of vidui even when other forms of atonement are present:

"Those who bring sin offerings or guilt offerings must also [confess their sins] when they bring their sacrifices for their inadvertent or willful transgressions. Their sacrifices will not atone for their sins until they repent and make a verbal confession as [Leviticus 5:5] states: 'He shall confess the sin he has committed upon it.' Similarly, those obligated to be executed or lashed by the court do not attain atonement through their death or lashing unless they repent and confess. Similarly, someone who injures a colleague or damages his property, does not attain atonement, even though he pays him what he owes until he confesses and makes a commitment never to do such a thing again as implied by the phrase [Numbers, loc. cit..], 'any of the sins of man.'" (Repentance 1:3)

• "אין מתכפר עליהן בקרבנן עד שיעשו תשובה ויתודו וידוי דברים": This reinforces the idea that vidui is not supplanted by korbanot or other penalties, but rather is a necessary condition for their efficacy.
• "וכן החובל בחבירו והמזיק ממונו... שנאמר מכל חטאת האדם": This reiterates the application of vidui to bein adam l'chaveiro, linking it again to the expansive reading of the pasuk in Bamidbar. The nuance here is that even after financial restitution, vidui and mechilah (forgiveness) are required for complete atonement.

Readings

The Rambam's opening halachot on Vidui have generated considerable discussion among Rishonim and Acharonim, particularly concerning the precise scriptural sources for its universal application.

Kesef Mishneh (Rabbi Yosef Karo, 16th Century)

The Kesef Mishneh on Hilchot Teshuvah 1:1, 1:3, and 1:2 raises critical questions regarding the Rambam's sources, particularly for the application of vidui to bein adam l'chaveiro and the specific formulation of the confession.

• Source for Vidui on Bein Adam L'Chaveiro: The Kesef Mishneh notes regarding the Rambam's statement, "וכן החובל בחבירו והמזיק ממונו... אינו מתכפר עד שיתודה וישוב מלעשות כזה לעולם שנאמר מכל חטאת האדם," that "צ"ע היכא מייתי לה" (one needs to ponder where he derives this). While acknowledging that this principle is explicitly stated in Sifrei Parashat Nasso, and that the Rambam himself brings it in Sefer HaMitzvot M.A. 73, the Kesef Mishneh still questions the direct derivation from "מכל חטאת האדם" in this context without further elaboration in the Mishneh Torah. The chiddush here is the Kesef Mishneh's meticulous approach to source-tracing, even for statements that Rambam himself cited elsewhere.
• Source for Vidui Formulation: On Hilchot Teshuvah 1:2, where Rambam gives the nuach of vidui ("אנא השם חטאתי כו' ולעולם איני חוזר לדבר זה"), the Kesef Mishneh points to Yoma 36b as a general source. However, he notes that the specific phrase "ולעולם איני חוזר לד"ז" (I will never repeat this act again) is not found there. This implies the Rambam might be synthesizing various sources or drawing from a broader tradition.

Nachal Eitan / Yad Eitan / Tziunei Maharan / Shorshei HaYam (Various Acharonim, 17th-20th Century)

These Acharonim directly engage with the Kesef Mishneh's tzarich iyun and provide a robust defense and clarification of the Rambam's sources, primarily by referring to Rambam's own Sefer HaMitzvot and the Midrashei Halacha it cites.

• Clarifying the Source for Universal Vidui: The Nachal Eitan, Yad Eitan, and Tziunei Maharan all explicitly state that the Rambam's source for the broad application of vidui – including bein adam l'chaveiro, mitzvot assei, lo ta'aseh, karet, and mitot beit din – is the Machilta (or Sifrei Zuta, as cited in Yalkut Shimoni). The Rambam himself brings this in Sefer HaMitzvot M.A. 73.
  • The Machilta/Sifrei Zuta (as quoted by Rambam in Sefer HaMitzvot M.A. 73 and Shorshei HaYam) interprets the pasuk Bamidbar 5:6-7 expansively:
    • "והתודו את חטאתם" (they shall confess their sin) is taken to include mitzvot lo ta'aseh.
    • "אשר יעשו" (that they committed) is taken to include mitzvot assei.
    • "מכל חטאת האדם" (any of the sins of man) is interpreted to mean sins bein adam l'chaveiro, such as theft, robbery, and lashon hara.
    • "ואשמה" (and feel guilty) is taken to include transgressions punishable by karet and mitot beit din.
  • Chiddush: This midrash halacha is the crucial missing link that resolves the Kesef Mishneh's question. It demonstrates that the Rambam's seemingly unsupported claim for bein adam l'chaveiro vidui is, in fact, directly derived from the same pasuk from Bamidbar, understood through the lens of Chazal. The Seder Mishnah emphasizes that this Machilta also clarifies other difficulties in the Rambam's formulation, especially the tzarich iyun on "מכל חטאת האדם." It explains that the word "האדם" (man) is understood as the nif'al (the one acted upon) rather than the po'el (the actor), meaning "what one sins against another person," thus explicitly including bein adam l'chaveiro.
• Source for Vidui Formulation: The Tziunei Maharan addresses the Kesef Mishneh's point about the phrase "ולעולם איני חוזר לדבר זה." He suggests that this element, crucial for kabbalah al ha'atid, is derived from the Yerushalmi at the end of Masechet Yoma, which contains a similar formulation: "וכשם שעשיתי איני עושה" (Just as I have done, I will not do again).
• Vidui as an Independent Mitzvah: The Shorshei HaYam highlights that the Machilta also clarifies that vidui is an obligation "בפני עצמה" (in and of itself), not merely an adjunct to korbanot. This is derived from the Machilta's question: "יכול בזמן שהם מביאין הם מתודין ובזמן שאין מביאין אין מתודין? ת"ל דבר אל בני ישראל והתודו." (Perhaps only when they bring offerings do they confess, but when they don't bring offerings, they don't confess? Therefore, the pasuk states, "Speak to the children of Israel... and they shall confess.") This derasha establishes vidui as a standalone mitzvah, applicable even without a Beit HaMikdash or korbanot.
• Debate on the Source of Mitzvat Teshuvah: The Shorshei HaYam embarks on a lengthy discussion regarding the source for the general mitzvah of teshuvah. He notes that Rambam, Sema'g, and Chinuch derive the mitzvah of vidui (which is the verbal expression of teshuvah) from Bamidbar 5:6-7 ("והתודו את חטאתם"). However, other authorities, such as R. Shlomo Yaffe, R. Meir Alshich, and R. Moshe ben Yosef Trani (Maharit), derive the mitzvah of teshuvah from Devarim 30:2 ("ושבת עד ה' אלקיך").
  • Rambam's View: The Shorshei HaYam argues that for Rambam, the pasuk in Devarim is a havtacha (a divine promise) that Israel will ultimately do teshuvah in the future, as explicitly stated in Hilchot Teshuvah 7:5. The actual mitzvah asei of teshuvah (manifested through vidui) is derived from Bamidbar 5:6-7.
  • Chiddush: This distinction is significant. It clarifies that while teshuvah as a concept is promised and encouraged throughout Tanakh, the formal, actionable mitzvah asei to verbally confess one's sins stems specifically from Bamidbar 5:6-7.

Friction

The most significant area of friction, especially among Acharonim, revolves around reconciling the Rambam's various rulings concerning vidui, hoda'ah (admission), and the role of witness testimony in obligating korbanot, particularly the asham gezel (guilt offering for theft/misappropriation).

The Strongest Kushya

The Rambam in Hilchot Gezeilah 7:8 explicitly rules that one is only obligated to bring an asham gezel if they personally admit to the sin, not based on witness testimony alone. He derives this from the pasuk "והתודו את חטאתם" (Bamidbar 5:7). This aligns with a Mishnah in Shevuot 49b: "מודה בדברים חייב, אין מודה בדברים פטור" (If he admits to the matters, he is obligated; if he does not admit, he is exempt) regarding asham gezel.

However, this stands in apparent tension with the Rambam's ruling in Hilchot Shgagot 11:8. There, concerning a chatat (sin offering) brought for tum'at mikdash v'kodashav (ritual impurity in the Temple or its sacred objects), the Rambam rules that if two witnesses testify that a person became impure and ate sacred food, the person is obligated to bring a korban even if they deny the impurity. This follows the opinion of Chachamim in Keritut 12a and Shevuot 49b, who generally hold that witnesses can obligate a korban. The Rambam here (Hil. Shgagot) seems to apply the principle "אדם נאמן על עצמו במקום שאין עדים" (a person is believed about himself where there are no witnesses), implying that with witnesses, the witnesses are believed. The Gemara in Keritut 12a discusses a case where a person denies eating chelev (forbidden fat) but witnesses say he did; R. Meir obligates a korban, while Chachamim say if he could have claimed it was intentional (migo d'i ba'i amar meizid hayiti), he is believed.

The kushya is patent: If "והתודו את חטאתם" mandates personal admission for asham gezel, why does a similar pasuk (Vayikra 5:5: "והתודה אשר חטא עליה" for tum'at mikdash) not lead to the same conclusion, allowing witness testimony to obligate a chatat? The very first halacha of Hilchot Teshuvah establishes vidui as a universal requirement ("כל מצות שבתורה"), yet the Rambam appears to differentiate its application regarding hoda'ah and witness testimony between asham gezel and other korbanot. This inconsistency vexes the Acharonim, particularly the Shorshei HaYam, who meticulously traces this kushya.

The Best Terutz (or two)

The Shorshei HaYam (on Repentance 1:1) brings a comprehensive terutz, drawing on Tosafot (Bava Metzia 3b, s.v. Asham) and other Rishonim, to reconcile the Rambam's seemingly contradictory positions. The core of the terutz lies in distinguishing between asham gezel and other korbanot, based on the unique nature of asham gezel and the precise lashon of the pesukim.

1. Unique Nature of Asham Gezel: Asham gezel is unique among korbanot because it is brought even when the transgression was intentional at the time of the shevu'ah (oath). One who stole, denied it under oath, and then later admits, brings an asham and pays keren v'chomesh (principal plus one-fifth). This is distinct from chatat offerings, which are generally only for shogeg (inadvertent) transgressions. The Gemara (Keritut 9a) states that asham gezel is brought "על הזדון כשגגה" (for intentional transgression as if it were inadvertent).
2. Lashon of the Pesukim:
   • For asham gezel, the pasuk in Bamidbar 5:7 states: "והתודו את חטאתם." The Tosafot argue that this specific phrasing, "והתודו," implies a personal, internal admission that is a prerequisite for the korban. Since this korban covers intentional acts (later categorized as shogeg for korban purposes), the emphasis on hoda'ah is paramount. The derasha on "והתודו" is l'ma'et edim (to exclude witness testimony).
   • For chatat offerings (e.g., for tum'at mikdash v'kodashav), the pasuk (Vayikra 4:14) uses the phrase "או הודע אליו חטאתו" (or his sin becomes known to him). The Tosafot explain that this lashon emphasizes the discovery of the sin. This discovery can come either through the individual's own realization or through the testimony of witnesses. Therefore, for chatat, witness testimony can obligate the korban. Even where a chatat also has "והתודה" (Vayikra 5:5), as in tum'at mikdash, the Tosafot suggest it can be interpreted similarly to "או הודע," meaning that the sin becomes known to him, and this can be through witnesses. The distinction is that for asham gezel, because it applies to meizid as shogeg, the lashon "והתודו" cannot be interpreted as mere discovery but must mean personal admission.

Reconciliation with Rambam: The Shorshei HaYam concludes that the Rambam adheres to this distinction. In Hilchot Gezeilah 7:8, the Rambam rules that for asham gezel, "והתודו" requires personal hoda'ah, thus excluding witness testimony. This is because asham gezel is a unique korban for an intentional act (later considered shogeg for korban purposes), and the pasuk emphasizes the sinner's internal admission. Conversely, in Hilchot Shgagot 11:8, concerning chatat for tum'at mikdash, the Rambam follows the Chachamim who obligate a korban based on witness testimony. This is because the chatat is primarily for shogeg, and the lashon "או הודע" (or even "והתודה" in Vayikra 5:5, interpreted in this context) allows for discovery through external means (witnesses).

Therefore, the Rambam's approach is not contradictory but reflects a nuanced understanding of the different categories of korbanot and the specific derashot applied to their respective pesukim. The universal mitzvah of vidui (verbal confession) applies to all sins, but the specific conditions for obligating a korban (i.e., whether personal hoda'ah or witness testimony suffices) vary based on the nature of the korban and the precise lashon of the Torah.

Intertext

The foundational halachot of Vidui and Teshuvah in Rambam are deeply rooted in Tanakh and find extensive development in Chazal and subsequent halachic codification.

Devarim 30:2 — The Mitzvah of Teshuvah

"ושבת עד ה' אלקיך ושמעת בקולו ככל אשר אנכי מצוך היום אתה ובניך בכל לבבך ובכל נפשך." (Deuteronomy 30:2) This pasuk is central to the concept of teshuvah. As noted by the Shorshei HaYam (on Repentance 1:1), there is a machloket among Rishonim regarding whether this pasuk constitutes the mitzvah asei of teshuvah itself.

• Many Rishonim (e.g., Maharit in his Derashot, R. Shlomo Yaffe in Yefeh To'ar, Ramban on Devarim 30:2) indeed derive the mitzvah of teshuvah from this pasuk. They argue that "ושבת" is an imperative, a command to return to God.
• The Rambam, however, explicitly rejects this interpretation for the mitzvah asei of teshuvah. In Hilchot Teshuvah 7:5, he states: "כל הנביאים כולם צוו על התשובה... וכבר הבטיחה התורה שסוף ישראל לעשות תשובה בסוף גלותן ומיד הן נגאלין שנאמר והיה כי יבואו עליך כל הדברים האלה... ושבת עד ה' אלקיך." Here, the Rambam categorizes "ושבת עד ה' אלקיך" as a havtacha (a divine promise) that Israel will ultimately do teshuvah in the future, rather than a direct mitzvah to do so. For the Rambam, the mitzvah asei of teshuvah is specifically articulated through the mitzvah of vidui, which he derives from Bamidbar 5:6-7 ("והתודו את חטאתם"). This intertextual comparison highlights a fundamental difference in how Rishonim understand the source and nature of the mitzvah of teshuvah itself, as distinct from the mitzvah of vidui. For Rambam, vidui is the actionable, verbal component that fulfills the positive commandment of teshuvah.

Shulchan Aruch, Orach Chaim 607:2 and Yoreh Deah 364:1 — Codification of Vidui

The Rambam's principles of vidui are universally accepted and codified in Halacha.

• Orach Chaim 607:2: "וידוי זה מצות עשה. כיצד מתודין? אומר: 'אנא השם חטאתי עויתי פשעתי לפניך ועשיתי כך וכך, והרי נחמתי ובשתי ממעשי, ולעולם איני חוזר לדבר זה.' וזהו עיקרו של וידוי, וכל המרבה להתוודות ומאריך בענין זה הרי זה משובח." (This confession is a positive command. How does one confess? He says: 'I implore You, God, I sinned, I transgressed, I committed iniquity before You by doing the following. Behold, I regret and am embarrassed for my deeds. I promise never to repeat this act again.' These are the essential elements of the confessional prayer. Whoever confesses profusely and elaborates on these matters is worthy of praise.)
  • This Shulchan Aruch directly quotes the Rambam's lashon from Hilchot Teshuvah 1:1-2, demonstrating the complete acceptance of Rambam's definition of vidui as a mitzvah asei and its essential formula. This halacha is particularly relevant for the vidui recited on Yom Kippur.
• Yoreh Deah 364:1: "חבל בחבירו או הזיק ממונו, אע"פ ששילם לו מה שחייב לו, אינו מתכפר לו עד שיתודה ויבקש ממנו מחילה וירצהו. ואפילו לא הקפיד עליו אלא בדברים, צריך לפייסו. ואם אינו רוצה למחול לו, יביא לו שלשה בני אדם מריעיו ויתחננו לו. ואם עדיין אינו רוצה למחול לו, יחזור ויביא לו פעם שניה ושלישית. אם אינו רוצה למחול לו, מניחו והולך לו, והוא שסירב נחשב חוטא." (If one injured his colleague or damaged his property, even if he paid him what he owed, he is not atoned until he confesses and asks for forgiveness and appeases him. And even if he only angered him with words, he needs to appease him. If he does not want to forgive him, he should bring three of his friends and plead with him. If he still does not want to forgive him, he should repeat the process a second and third time. If he does not want to forgive him, he leaves him and goes, and the one who refused is considered the sinner.)
  • This halacha from Shulchan Aruch likewise mirrors the Rambam's ruling in Hilchot Teshuvah 1:3 and 2:9, emphasizing that for sins bein adam l'chaveiro, mere monetary restitution is insufficient; personal vidui and seeking mechilah (forgiveness) from the wronged party are indispensable. This underscores the profound impact of Rambam's analysis of "מכל חטאת האדם" on practical halacha.

These codifications illustrate that Rambam's presentation of vidui is not merely an academic exercise but forms the bedrock of Jewish religious practice concerning repentance and atonement.

Psak/Practice

The Rambam's initial halachot in Hilchot Teshuvah lay down the fundamental principles of Vidui that are universally accepted and form an integral part of Jewish religious life.

Halachic Landings

1. Mitzvah Asei of Vidui: The Rambam's declaration that Vidui is a mitzvah asei (positive commandment) derived from Bamidbar 5:6-7 is the bedrock of its practice. This means vidui is not merely a custom or a beneficial spiritual exercise, but a divinely commanded obligation. This is codified directly in Shulchan Aruch, Orach Chaim 607:2.
2. Universal Application: Vidui is required for all sins, whether positive or negative, intentional or inadvertent, and critically, for both bein adam la'Makom and bein adam l'chaveiro. This expansive scope ensures that no sin is left unaddressed by the formal process of confession.
3. Indispensable for Atonement: The Rambam clearly states that vidui is a prerequisite for atonement, even when other expiatory mechanisms like korbanot, mitot beit din, or malkot are involved. This elevates vidui from a secondary component to an essential, non-negotiable step in the atonement process. For bein adam l'chaveiro, even after full restitution, vidui and seeking mechilah are necessary for complete forgiveness (Hilchot Teshuvah 1:3, 2:9, codified in Shulchan Aruch, Yoreh Deah 364:1).
4. Components of Vidui: The prescribed formula of vidui (acknowledgment, regret, shame, and future resolve) is the standard for confession, particularly on Yom Kippur. The emphasis on "ולעולם איני חוזר לדבר זה" (I will never repeat this act) highlights the forward-looking aspect of teshuvah and is a crucial element of genuine repentance.
5. Timing of Vidui: While vidui is appropriate at any time, its heightened significance during the Ten Days of Repentance and specifically on Yom Kippur (as detailed later in Hilchot Teshuvah 3:4-10) is a direct outgrowth of these foundational halachot. The practice of multiple vidui recitations on Yom Kippur is a testament to its importance.

Meta-Psak Heuristics

• Rambam's Sefer HaMitzvot as a Key: When encountering a tzarich iyun from a major Acharon like the Kesef Mishneh regarding Rambam's sources, it is often fruitful to consult Rambam's Sefer HaMitzvot. The Rambam frequently provides the midrashei Halacha that underpin his psak there, even if he omits them in the Mishneh Torah which is primarily a codification. This highlights the importance of understanding Rambam's entire corpus.
• Nuance in Scriptural Interpretation: The deep dive into "והתודו את חטאתם" and its distinction from "או הודע אליו חטאתו" in the context of asham gezel versus other korbanot demonstrates that even seemingly similar pesukim can have distinct halachic implications based on their precise lashon and the unique characteristics of the mitzvah or korban they describe. This requires careful, lomdus-driven analysis of scriptural phrases.

Takeaway

Vidui is a foundational, independent mitzvah asei requiring verbal admission, regret, and resolute commitment for the future, encompassing all sins and serving as an indispensable component of teshuvah and atonement, regardless of other expiatory mechanisms. The Rambam's rigorous derivation from Midrashei Halacha underscores its profound and universal significance in Jewish law and spiritual life.

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References:

• Mishneh Torah, Repentance 1:1.
• Mishneh Torah, Repentance 1:2.
• Mishneh Torah, Repentance 1:3.
• Mishneh Torah, Repentance 2:9.
• Mishneh Torah, Repentance 7:5.
• Mishneh Torah, Hilchot Gezeilah 7:8.
• Mishneh Torah, Hilchot Shgagot 11:8.
• Sefer HaMitzvot, Mitzvat Asei 73.
• Bamidbar 5:6-7.
• Vayikra 4:14.
• Vayikra 5:5.
• Devarim 30:2.
• Shevuot 49b.
• Keritut 9a.
• Keritut 12a.
• Yoma 36b.
• Yerushalmi Yoma 8:9 (5:3).
• Kesef Mishneh on Mishneh Torah, Repentance 1:1.
• Kesef Mishneh on Mishneh Torah, Repentance 1:2.
• Kesef Mishneh on Mishneh Torah, Repentance 1:3.
• Nachal Eitan on Mishneh Torah, Repentance 1:1:1.
• Yad Eitan on Mishneh Torah, Repentance 1:1:1.
• Ohr Sameach on Mishneh Torah, Repentance 1:1:1.
• Tziunei Maharan on Mishneh Torah, Repentance 1:1:1.
• Tziunei Maharan on Mishneh Torah, Repentance 1:1:2.
• Tziunei Maharan on Mishneh Torah, Repentance 1:1:3.
• Shorshei HaYam on Mishneh Torah, Repentance 1:1:1.
• Seder Mishnah on Mishneh Torah, Repentance 1:1:1.
• Tosafot Bava Metzia 3b, s.v. Asham.
• Shulchan Aruch, Orach Chaim 607:2.
• Shulchan Aruch, Yoreh Deah 364:1.