The three terms survive chiefly because the liturgy carries them. On the Day of Atonement the community recites a confession, the vidui, and its two standard forms are both alphabetical: a short one running the letters of the alphabet through a list of failings, and a longer one whose every line opens with the formula for the sin we have sinned before you. The set is repeated through the services of the day, so that a worshipper says the whole alphabet of offences whether or not any particular line is theirs.
Two features of that are worth stating plainly, because they are what most distinguishes this from the Christian arrangement the atlas already describes. The confession is in the plural, spoken by everyone at once, aloud, and it is itemised to nobody. There is no confessor, no absolution pronounced by an official, and no penance assigned. What the day requires instead is the turning treated under Teshuvah, and the season before it, the ten days from the new year to the fast, is conventionally given over to that work with the penitential prayers of Selichot recited through it.
The second feature is a hard limit on what the day can do at all. The Mishnah, closing its tractate on the Day of Atonement, states that the day atones for offences between a person and God, and that for offences between a person and another person it does not atone until the injured party has been appeased. No grading of the offence changes that. A wrong done in error, a wrong done out of appetite and a wrong done in defiance are all, if they were done to a neighbour, outstanding until the neighbour is satisfied, and the fast is not a substitute for going and asking.