Same, Same: Vidui

כָּל מִצְוֹת שֶׁבַּתּוֹרָה בֵּין עֲשֵׂה בֵּין לֹא תַּעֲשֶׂה אִם עָבַר אָדָם עַל אַחַת מֵהֶן בֵּין בְּזָדוֹן בֵּין בִּשְׁגָגָה כְּשֶׁיַּעֲשֶׂה תְּשׁוּבָה וְיָשׁוּב מֵחֶטְאוֹ חַיָּב לְהִתְוַדּוֹת לִפְנֵי הָאֵל בָּרוּךְ הוּא שֶׁנֶּאֱמַר (במדבר ה ו) "אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ" וְגוֹ' (במדבר ה ז) "וְהִתְוַדּוּ אֶת חַטָּאתָם אֲשֶׁר עָשׂוּ" זֶה וִדּוּי דְּבָרִים. וִדּוּי זֶה מִצְוַת עֲשֵׂה. כֵּיצַד מִתְוַדִּין. אוֹמֵר אָנָּא הַשֵּׁם חָטָאתִי עָוִיתִי פָּשַׁעְתִּי לְפָנֶיךָ וְעָשִׂיתִי כָּךְ וְכָךְ וַהֲרֵי נִחַמְתִּי וּבֹשְׁתִּי בְּמַעֲשַׂי וּלְעוֹלָם אֵינִי חוֹזֵר לְדָבָר זֶה. וְזֶהוּ עִקָּרוֹ שֶׁל וִדּוּי. וְכָל הַמַּרְבֶּה לְהִתְוַדּוֹת וּמַאֲרִיךְ בְּעִנְיָן זֶה הֲרֵי זֶה מְשֻׁבָּח. וְכֵן בַּעֲלֵי חַטָּאוֹת וַאֲשָׁמוֹת בְּעֵת שֶׁמְּבִיאִין קָרְבְּנוֹתֵיהֶן עַל שִׁגְגָתָן אוֹ עַל זְדוֹנָן אֵין מִתְכַּפֵּר לָהֶן בְּקָרְבָּנָם עַד שֶׁיַּעֲשׂוּ תְּשׁוּבָה וְיִתְוַדּוּ וִדּוּי דְּבָרִים שֶׁנֶּאֱמַר (ויקרא ה ה) "וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ". וְכֵן כָּל מְחֻיְּבֵי מִיתוֹת בֵּית דִּין וּמְחֻיְּבֵי מַלְקוֹת אֵין מִתְכַּפֵּר לָהֶן בְּמִיתָתָן אוֹ בִּלְקִיָּתָן עַד שֶׁיַּעֲשׂוּ תְּשׁוּבָה וְיִתְוַדּוּ. וְכֵן הַחוֹבֵל בַּחֲבֵרוֹ וְהַמַּזִּיק מָמוֹנוֹ אַף עַל פִּי שֶׁשִּׁלֵּם לוֹ מַה שֶּׁהוּא חַיָּב לוֹ אֵינוֹ מִתְכַּפֵּר עַד שֶׁיִּתְוַדֶּה וְיָשׁוּב מִלַּעֲשׂוֹת כָּזֶה לְעוֹלָם שֶׁנֶּאֱמַר (במדבר ה ו) "מִכָּל חַטֹּאת הָאָדָם":

Mishneh Torah, Repentance 1:1

All of the commandments in the Torah: whether they be the positive commandments, or the negative commandments; if a person transgressed any of them, whether he did so intentionally, whether he did so unintentionally, when he repents and returns from his sin - he is obligated to confess before God, blessed be He, as it says (Numbers 5:6-7), When a man or a women does any of the sins of man...and he shall confess his sin that he committed... - this refers to a verbal confession. And confession, that is a positive commandment. How does he confess? He says, "Please God, I have sinned, I have erred, I have [willfully but unrebelliously] transgressed, I have done such-and-such [specific sins], I am regretful, and ashamed for my actions, and I will never again return to my old ways." This is the essence of the confession, and anyone who wants to lengthen [his confession], this is praiseworthy.And it is the same for those who are liable for sin [hattat] and guilt [asham] sacrifices: at the time when they bring sacrifices for their unintentional or intentional sins, [the sacrifices] do not atone for them until they repent [do teshuvah] and confess verbally [do vidui], as it says, he shall confess the matter in which he sinned (Leviticus 5:5). So too for those who are liable for capital punishment or lashes: their death or lashing does not atone for them until they repent [do teshuvah] and confess verbally [do vidui]. And also someone who has injured his fellow or damaged his property, even though he has repaid what he owes him, he has not atoned until he confesses and turns away from similar actions forever, as it says, From any of the sins of man (Numbers 5:6).

קיצור שלחן ערוך קל״א:ט׳

צָרִיךְ לוֹמַר אֶת הַוִּדוּי מְעֻמָד, וְיִשְׁחֶה כְּמוֹ בְּמּוֹדִים. וּכְֹשֶמַּזְכִּיר אֶת הַחֵטְא, יַכֶּה בָּאֶגְרוֹף עַל הַלֵב, כְּלוֹמַר, אַתָּה גָרַמְתָּ לִי שֶׁחָטָאתִי. סֵדֶר הַוִּדּוּי כַּכָּתוּב בַּסִּדּוּרִים, אוֹמְרִים כֻּלָּם בְּשָׁוֶה. וּמִי שֶׁהוּא יוֹדֵעַ בְּעַצְמוֹ חֵטְא שֶׁלֹּא נִזְכַּר בַּוִּדּוּי, כֵּיוָּן שֶׁהוּא אוֹמֵר אֶת הַוִּדוּי בְּלַחַש, נָכוֹן שֶיְפָרֵט אֶת הַחֵטְא הַהוּא וְיִתְוַדֶּה עָלָיו בִּמְרִירוּת הַלֵב וּבִדְמָעוֹת שָׁלִיש. וְכֵן אִם הַחֵטְא הוּא אֶחָד מֵהַמְפֹרָשִׁים בַּוִּדּוּי, אֲזַי כְּשֶׁמַּגִיעַ אֵלָיו, יִתְמַרְמֵר עָלָיו בְּיוֹתֵר. עֲוֹנוֹת שֶׁהִתְוַדָּה עֲלֵיהֶם בְּיוֹם הַכִּפּוּרִים שֶׁעָבַר, אַף עַל פִּי שֶׁהוּא יוֹדֵעַ שֶׁלֹּא עָשָׂה אוֹתָם יוֹתֵר, מִכָּל מָקוֹם יָכוֹל לַחֲזוֹר וּלְהִתְוַדּוֹת עֲלֵיהֶם, וַהֲרֵי זֶה מְשֻׁבָּח, שֶׁנֶּאֱמַר, וְחַטָּאתִי נֶגְדִּי תָמִיד.

Kitzur Shulchan Arukh 131:9

You must say the Vidui while standing in a bowed position, as when you say Modim, and when mentioning each sin you should beat your heart as if to say, "You (the heart) caused me to sin. The order of the Vidui, set down in the Siddur, should be said by all alike. If you are aware of an individual sin not enumerated in the Vidui, since the Vidui is recited in an undertone, you should specify that sin, and confess it with a grieving heart, and profuse tears. If that sin is one that is mentioned in the Vidui, then, when you come to it, you should burst out in bitter self-reproach. Sins you confessed on the previous Yom Kippur may be confessed again, although you know that you did not commit them again,¹³Mishnah Berurah writes that if you had wronged someone with verbal abuse, and you had asked for and received his forgiveness, and confessed on the previous Yom Kippur, it is not necessary to repeat your confession. (Ibid 607:13) and you are to be praised for doing so, as it is said, "And my sin is always before me." (Psalms 51:15)

משנה תורה, הלכות תשובה ב׳:ה׳

וְשֶׁבַח גָּדוֹל לַשָּׁב שֶׁיִּתְוַדֶּה בָּרַבִּים וְיוֹדִיעַ פְּשָׁעָיו לָהֶם וּמְגַלֶּה עֲבֵרוֹת שֶׁבֵּינוֹ לְבֵין חֲבֵרוֹ לַאֲחֵרִים וְאוֹמֵר לָהֶם אָמְנָם חָטָאתִי לִפְלוֹנִי וְעָשִׂיתִי לוֹ כָּךְ וְכָךְ וַהֲרֵינִי הַיּוֹם שָׁב וּמִתְנַחֵם. וְכָל הַמִּתְגָּאֶה וְאֵינוֹ מוֹדִיעַ אֶלָּא מְכַסֶּה פְּשָׁעָיו אֵין תְּשׁוּבָתוֹ גְּמוּרָה שֶׁנֶּאֱמַר (משלי כח יג) "מְכַסֶּה פְשָׁעָיו לֹא יַצְלִיחַ". בַּמֶּה דְּבָרִים אֲמוּרִים בַּעֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ אֲבָל בַּעֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם אֵינוֹ צָרִיךְ לְפַרְסֵם עַצְמוֹ וְעַזּוּת פָּנִים הִיא לוֹ אִם גִּלָּם. אֶלָּא שָׁב לִפְנֵי הָאֵל בָּרוּךְ הוּא וּפוֹרֵט חֲטָאָיו לְפָנָיו וּמִתְוַדֶּה עֲלֵיהֶם לִפְנֵי רַבִּים סְתָם. וְטוֹבָה הִיא לוֹ שֶׁלֹּא נִתְגַּלָּה עֲוֹנוֹ שֶׁנֶּאֱמַר (תהילים לב א) "אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חֲטָאָה":

Mishneh Torah, Repentance 2:5

The penitent who confesses publicly is praiseworthy, and it is commendable for him to let the public know his iniquities, and to reveal the sins between himself and his neighbor to others, saying to them: "Truly, I have sinned against that man, and I have wronged him thus and such, but, behold me this day, I repent and am remorseful". But he, who is arrogant and reveals not but covers up his sins, is not a wholehearted penitent, of whom it is said: "He that covereth his sins shall not prosper" (Prov. 28.13). But that is saying solely concerning sins between man and man, but sins between man and God, the penitent need not make public, on the contrary it would be impudent of him to reveal them. He, however, should repent before God, blessed is he! and before Him he should detail his sins; and then make public confession upon them by simply saying: "I have sinned". Such procedure is, indeed, for his own good, even as it is said: "Blessed is he whose transgression is forgiven, whose sin is covered (Ps. 32.1).⁶Rosh ha-Shanah, 18a. C.

מחזור אשכנז ליום כיפור, תפלת ערבית לליל יום כפור, יעלה ק״ב-ק״ד

אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ תָּבֹא לְפָנֶֽיךָ תְּפִלָּתֵֽנוּ, וְאַל תִּתְעַלַּם מִתְּחִנָּתֵֽנוּ שֶׁאֵין אֲנַֽחְנוּ עַזֵּי פָנִים וּקְשֵׁי עֹֽרֶף לוֹמַר לְפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ צַדִּיקִים אֲנַֽחְנוּ וְלֹא חָטָֽאנוּ אֲבָל אֲנַֽחְנוּ וַאֲבוֹתֵֽינוּ חָטָֽאנוּ: אָשַֽׁמְנוּ. בָּגַֽדְנוּ. גָּזַֽלְנוּ. דִּבַּֽרְנוּ דֹּֽפִי. הֶעֱוִֽינוּ. וְהִרְשַֽׁעְנוּ. זַֽדְנוּ. חָמַֽסְנוּ. טָפַֽלְנוּ שֶֽׁקֶר. יָעַֽצְנוּ רָע. כִּזַּֽבְנוּ. לַֽצְנוּ. מָרַֽדְנוּ. נִאַֽצְנוּ. סָרַֽרְנוּ. עָוִֽינוּ. פָּשַֽׁעְנוּ. צָרַֽרְנוּ. קִשִּֽׁינוּ עֹֽרֶף. רָשַֽׁעְנוּ. שִׁחַֽתְנוּ. תִּעַֽבְנוּ. תָּעִֽינוּ. תִּעְתָּֽעְנוּ: סַֽרְנוּ מִמִּצְוֹתֶֽיךָ וּמִמִּשְׁפָּטֶֽיךָ הַטּוֹבִים וְלֹא שָֽׁוָה לָֽנוּ. וְאַתָּה צַדִּיק עַל כָּל הַבָּא עָלֵֽינוּ. כִּי אֱמֶת עָשִֽׂיתָ וַאֲנַֽחְנוּ הִרְשָֽׁעְנוּ:

Machzor Yom Kippur Ashkenaz, Maariv Service for Yom Kippur Eve, Yaaleh 102-104

Our God and God of our fathers, let our prayer come before you and do not ignore our supplication. For we are not so brazen-faced and stiff-necked to say to you, Adonoy, our God, and God of our fathers, “We are righteous and have not sinned.” But, indeed, we and our fathers have sinned. We have trespassed [against God and man, and we are devastated by our guilt]; We have betrayed [God and man, we have been ungrateful for the good done to us]; We have stolen; We have slandered. We have caused others to sin; We have caused others to commit sins for which they are called רְשָׁעִים, wicked; We have sinned with malicious intent; We have forcibly taken others' possessions even though we paid for them; We have added falsehood upon falsehood; We have joined with evil individuals or groups; We have given harmful advice; We have deceived; we have mocked; We have rebelled against God and His Torah; We have caused God to be angry with us; We have turned away from God's Torah; We have sinned deliberately; We have been negligent in our performance of the commandments; We have caused our friends grief; We have been stiff-necked, refusing to admit that our suffering is caused by our own sins. We have committed sins for which we are called רָשָׁע, [raising a hand to hit someone]. We have committed sins which are the result of moral corruption; We have committed sins which the Torah refers to as abominations; We have gone astray; We have led others astray. We have turned away from Your commandments and from Your good laws, and we have gained nothing from it. And You are the Righteous One in all [punishment] that has come upon us; for You have acted truthfully and we have acted wickedly.

מחזור אשכנז ליום כיפור, תפלת ערבית לליל יום כפור, יעלה צ״ד-ק׳

שְׁמַע קוֹלֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ חוּס וְרַחֵם עָלֵֽינוּ וְקַבֵּל בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵֽנוּ: הֲשִׁיבֵֽנוּ יְהֹוָה אֵלֶֽיךָ וְנָשֽׁוּבָה חַדֵּשׁ יָמֵֽינוּ כְּקֶֽדֶם: אֲמָרֵֽינוּ הַאֲזִֽינָה יְהֹוָה בִּֽינָה הֲגִיגֵֽנוּ: יִהְיוּ לְרָצוֹן אִמְרֵי פִֽינוּ וְהֶגְיוֹן לִבֵּֽנוּ לְפָנֶֽיךָ יְהֹוָה צוּרֵֽנוּ וְגוֹאֲלֵֽנוּ: אַל תַּשְׁלִיכֵֽנוּ מִלְּפָנֶֽיךָ וְרֽוּחַ קָדְשְׁךָ אַל תִּקַּח מִמֶּֽנּוּ: אַל תַּשְׁלִיכֵֽנוּ לְעֵת זִקְנָה כִּכְלוֹת כֹּחֵֽנוּ אַל תַּעַזְבֵֽנוּ: אַל תַּעַזְבֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ אַל תִּרְחַק מִמֶּֽנּוּ: עֲשֵׂה עִמָּֽנוּ אוֹת לְטוֹבָה וְיִרְאוּ שׂוֹנְאֵֽינוּ וְיֵבֽשׁוּ כִּי אַתָּה יְהֹוָה עֲזַרְתָּֽנוּ וְנִחַמְתָּֽנוּ: כִּי לְךָ יְהֹוָה הוֹחָֽלְנוּ אַתָּה תַעֲנֶה אֲדֹנָי אֱלֹהֵֽינוּ: אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. אַל תַּעַזְבֵֽנוּ. וְאַל תִּטְּשֵֽׁנוּ. וְאַל תַּכְלִימֵֽנוּ. וְאַל תָּפֵר בְרִיתְךָ אִתָּֽנוּ. קָרְבֵֽנוּ לְתוֹרָתֶֽךָ. לַמְּדֵֽנוּ מִצְוֹתֶֽיךָ. הוֹרֵֽנוּ דְרָכֶֽיךָ. הַט לִבֵּֽנוּ לְיִרְאָה אֶת שְׁמֶֽךָ. וּמוֹל אֶת לְבָבֵֽנוּ לְאַהֲבָתֶֽךָ. וְנָשׁוּב אֵלֶֽיךָ בֶּאֱמֶת וּבְלֵב שָׁלֵם. וּלְמַֽעַן שִׁמְךָ הַגָּדוֹל תִּמְחֹל וְתִסְלַח לַעֲו‍ֹנֵֽינוּ כַּכָּתוּב בְּדִבְרֵי קָדְשֶֽׁךָ לְמַֽעַן שִׁמְךָ יְהֹוָה וְסָלַחְתָּ לַעֲו‍ֹנִי כִּי רַב הוּא: אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ: כִּי אָֽנוּ עַמֶּֽךָ וְאַתָּה אֱלֹהֵֽינוּ. אָֽנוּ בָנֶֽיךָ וְאַתָּה אָבִֽינוּ: אָֽנוּ עֲבָדֶֽיךָ וְאַתָּה אֲדוֹנֵֽנוּ. אָֽנוּ קְהָלֶֽךָ וְאַתָּה חֶלְקֵֽנוּ: אָֽנוּ נַחֲלָתֶֽךָ וְאַתָּה גוֹרָלֵֽנוּ. אָֽנוּ צֹאנֶֽךָ וְאַתָּה רוֹעֵֽנוּ: אָֽנוּ כַרְמֶּֽךָ וְאַתָּה נוֹטְרֵֽנוּ. אָֽנוּ פְעֻלָּתֶֽךָ וְאַתָּה יוֹצְרֵֽנוּ: אָֽנוּ רַעְיָתֶֽךָ וְאַתָּה דוֹדֵֽנוּ. אָֽנוּ סְגֻלָּתֶֽךָ וְאַתָּה אֱלֹהֵֽינוּ. אָֽנוּ עַמֶּֽךָ וְאַתָּה מַלְכֵּֽנוּ: אָֽנוּ מַאֲמִירֶֽיךָ וְאַתָּה מַאֲמִירֵֽנוּ:

Machzor Yom Kippur Ashkenaz, Maariv Service for Yom Kippur Eve, Yaaleh 94-100

Hear our voice, Adonoy, our God; spare us and have compassion on us, and accept our prayers mercifully and willingly. Lead us back to You, Adonoy and we shall find the way back; renew our days as of old. Give ear to our words, Adonoy! Consider our meditations. May the words of our mouths be acceptable — and the thoughts of our hearts—before You, Adonoy, our Rock, and our Redeemer. Cast us not away from Your Presence, and Your holy spirit take not from us.. .

The Ark is closed:
Our God and God of our fathers! Do not forsake us, do not cast us off, and do not disgrace us; and do not nullify Your covenant with us. Draw us near to Your Torah, teach us Your commandments, direct us to Your ways. Incline our hearts to fear Your Name, and open our hearts to Your love, and may we return to You in truth, and with a perfect heart. And for the sake of Your great Name, forgive and pardon our iniquity, as it is written in the words of Your holiness, “For the sake of Your Name, Adonoy, pardon my iniquity for it is great.” Our God, and God of our fathers! Pardon us, forgive us, atone for us. Chazzan and congregation responsively:
For we are Your people; and You are our God. We are Your children; and You are our Father. We are Your servants; and You are our Master. We are Your congregation; and You are our Portion. We are Your inheritance; and You are our Destiny. We are Your flock; and You are our Shepherd. We are Your vineyard; and You are our Keeper. We are Your work; and You are our Creator. We are Your dear ones and You are our Beloved. We are Your treasure; and You are our God. We are Your people; and You are our King. We are Your distinguished ones; and You are our Distinction.

משנה תורה, הלכות תשובה ב׳:ג׳

כָּל הַמִּתְוַדֶּה בִּדְבָרִים וְלֹא גָּמַר בְּלִבּוֹ לַעֲזֹב הֲרֵי זֶה דּוֹמֶה לְטוֹבֵל וְשֶׁרֶץ בְּיָדוֹ שֶׁאֵין הַטְּבִילָה מוֹעֶלֶת לוֹ עַד שֶׁיַּשְׁלִיךְ הַשֶּׁרֶץ. וְכֵן הוּא אוֹמֵר וּמוֹדֶה וְעֹזֵב יְרֻחָם. וְצָרִיךְ לִפְרֹט אֶת הַחֵטְא שֶׁנֶּאֱמַר (שמות לב לא) "אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדלָה וַיַּעֲשׂוּ לָהֶם אֱלֹהֵי זָהָב":

Mishneh Torah, Repentance 2:3

He who confesses by speech but has not his heart's consent to abandon his erstwhile conduct, behold him, he is like one taking an immersion of purification and in his grasp is an impure creeping thing, when he knows the immersion to be of no value till he cast away the impure creeping thing. Even so it is advised to do, saying: "But whoso confesseth and forsaketh them shall shall obtain mercy" (Pro. 28. 13). In confessing to God, it is obligatory to name the sin, even as it is said: "Oh, this people have sinned a great sin, and have made them a god of gold" (Ex. 32.31).³Ta’anit, 16a; Yoma, 86b. C.