Musar for Yoma 72:7
אלא כך היה מתודה חטאתי ועויתי ופשעתי לפניך אני וביתי וכו' וכן בדוד הוא אומר (תהלים קו, ו) חטאנו עם אבותינו העוינו הרשענו וכן בשלמה הוא אומר (מלכים א ח, מז) חטאנו (והרשענו ומרדנו) וכן בדניאל הוא אומר (דניאל ט, ה) חטאנו (והעוינו) והרשענו ומרדנו אלא מהו שאמר משה נושא עון ופשע וחטאה אמר משה לפני הקב"ה רבש"ע בשעה שישראל חוטאין לפניך ועושין תשובה עשה להם זדונות כשגגות
furthermore: Then did Libnah transgress at the same time; 'sins'<span class="x" onmousemove="('comment',' Ibid. VIII, 22.');"><sup>12</sup></span> are inadvertent omissions, as it is said: If any one shall sin through error.<span class="x" onmousemove="('comment',' Lev. IV, 2.');"><sup>13</sup></span>
Shemirat HaLashon
But if one wants the Holy One Blessed be He to forgive him even for his offenses, let him take heed not to take offense at all, even if he knows for a certainty that what his friend did against him was done with malice and treachery, which is called "pesha' [offense], as they have said (Yoma 36b): "'Peshaim' — these are sins of rebellion." This is their intent in "Whose transgression does He forgive? The one who overlooks offense." (For, in truth, the Holy One Blessed be He forgives him even for his "offenses," as it is written: "All of his offenses are forgiven." And Scripture states first (Michah 7:18): "He forgives transgression" because of the order of the traits of the Holy One Blessed be He. For he [first] forgives transgression and also overlooks offense, as it is written in the Torah (Exodus 34:7): "He forgives transgression and offense.") And this trait sometimes avails a man to lengthen his life, even if it were already decreed upon him to die, as in the following instance (Rosh Hashanah 17a):
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