The Jewish View On Forgiveness Of Sins

Judaism teaches that sin is an inevitable part of life, as humans are born with an inclination to do evil, known as the yetzer hara in Hebrew. However, people are born sinless, and Jewish tradition does not view human imperfections as a result of original sin. Instead, sin is seen as a result of negative human tendencies or inclinations. While the Hebrew Bible documents mankind's disobedience to God and the resulting punishments, Judaism does not interpret the sin of Adam as a verdict of guilt for all subsequent humans. The concept of sin in Judaism is complex, with various classifications and degrees, and it is understood that no one is perfect.

Judaism offers different paths to forgiveness and atonement. In the past, when the Temple stood in Jerusalem, people offered sacrifices, known as korbanot, for their misdeeds. However, after the destruction of the Temple, Jewish leaders developed substitutes for these sacrifices, including prayer, studying impossible commandments, and acts of charity. Today, most religious Jewish people believe that their sins can be atoned for without a literal sacrifice.

Judaism teaches that humans have the ability to choose between good and evil and are responsible for their sins. Repentance, or teshuvah, is a critical aspect of forgiveness in Judaism. It involves recognizing one's wrongdoing, feeling remorse, and seeking forgiveness from God. According to the rabbis, repentance can bring redemption and healing to the world. Additionally, in Judaism, there are different types of forgiveness, including mechilah, selichah, and kapparah, each representing a different level of reconciliation and atonement.

Atonement and forgiveness

Judaism does believe in the forgiveness of sins. However, the concept of sin in Judaism differs from that of Christianity. Jews do not believe in the idea of original sin; instead, they believe that humans are born into the world free of sin. The Hebrew word for sin, ḥet, literally means something that goes astray, like an arrow that misses the mark.

Judaism teaches that to sin is a part of life, as there is no perfect human, and everyone has an inclination to do evil "from their youth". However, people are born sinless, and it is up to each individual to choose between good and evil. This ability to choose freely is what makes humans responsible for the sins they commit.

The process of achieving atonement and forgiveness in Judaism involves several steps and rituals. The main method of atonement is via repentance, which can be followed by other steps, depending on the severity of the sin. These additional steps may include the occurrence of Yom Kippur, tribulations (unpleasant life experiences), the experience of dying, or carrying out a sentence imposed by a court.

When the Temple stood in Jerusalem, people offered sacrifices, known as korbanot, for their misdeeds. However, these sacrifices had limited efficacy and could only expiate unintentional sins. Korbanot had no expiating effect unless the person offering the sacrifice sincerely repented before making the offering and made restitution to any harmed individuals.

Judaism also recognises two types of sin: offenses against other people and offenses against God. Sins between people are considered more severe than sins against God, as the purpose of the Torah is to prevent suffering.

The concept of atonement and forgiveness in Judaism is deeply rooted in the belief in a merciful and forgiving God. The Bible and rabbinic literature emphasise that God desires mercy, compassion, and repentance from humans rather than sacrifices. Through the process of atonement and repentance, Jews can transform their lives for the good and strengthen their relationship with God.

Original sin

Judaism does not recognise the concept of "original sin". The term "original sin" is unknown in Jewish Scriptures, and the idea is antithetical to the core principles of the Torah and its prophets.

The Christian doctrine of original sin holds that, as a result of Adam and Eve's rebellion in the Garden of Eden, all of their descendants are tainted by their transgression. This doctrine asserts that mankind is hopelessly lost in sin, and powerless to follow the path of obedience and righteousness by their own free will.

In contrast, Judaism teaches that humans enter the world pure, with a soul that is innocent and untainted. While Jewish teachers in Talmudic times acknowledged that death was a punishment brought upon mankind due to Adam's sin, the dominant view was that humans sin because they are imperfect, not because they are inherently sinful.

According to the rabbis, humans contain a yetzer, or human instinct, which includes both a yetzer hatov ("good inclination") and a yetzer hara ("evil inclination"). People have the ability to master their evil inclination and choose good over evil. In Jewish thought, sin is not a person, but an event.

Judaism regards the violation of any of the 613 commandments as a sin. Sin has many classifications and degrees, and a person is always responsible for the sins they commit. However, Judaism teaches that to sin is a part of life, as there is no perfect human, and everyone has an inclination to do evil "from youth".

The Hebrew word for sin, ḥeṭ, means to "miss the mark" or "sin". Unintentional sins, or those committed due to lack of knowledge, are considered less severe. In Judaism, a person is not judged in comparison to an ideal of no sin, but rather in comparison to their own personal potential, given their abilities and circumstances.

Atonement in Judaism is the process of causing a sin to be forgiven or pardoned by God. The main method of atonement is through repentance, which can be followed by other actions depending on the severity of the sin. These include the occurrence of Yom Kippur, tribulations, the experience of dying, or the carrying out of a sentence imposed by a court.

Repentance

The Hebrew word for repentance is "teshuvah", which literally means "return (to God)". Repentance involves recognising one's wrongdoings, feeling remorse, and sincerely asking God for forgiveness. According to the rabbis, true repentance also requires a commitment to change one's conduct and reject the flawed behaviour. This process of turning away from sin and towards God can transform one's sins into merits, bringing one closer to God even before atonement is complete.

In the Hebrew Bible, God's forgiveness of the Israelites' sins is presented as a model of forgiveness. God is portrayed as a forgiving, compassionate, and merciful deity, willing to pardon those who repent. This is exemplified in the biblical verse from Numbers 14:20: "And the Lord said, 'I pardon, as you have asked.'"

The process of repentance and atonement was traditionally linked to the sacrificial system of the ancient Temple. However, sacrifices were not considered effective without sincere repentance, and they were limited to unintentional sins. With the destruction of the Second Temple, the focus shifted to prayers and individual acts of repentance, forgiveness, and atonement.

During the High Holy Days, particularly Rosh Hashanah and Yom Kippur, Jews engage in a period of serious moral reflection and repentance. They seek forgiveness from others and resolve to improve in the coming year. Yom Kippur, the Day of Atonement, is considered the holiest day on the Jewish calendar, when Jews believe heaven and earth are closest, and they engage in communal repentance as the Book of Life is sealed.

Prayer and celebration

The High Holy Days begin with Rosh Hashanah, the Jewish New Year, which marks the start of the 10 Days of Repentance. During this time, Jews seek forgiveness from others for their wrongdoings in the previous year. This period of repentance culminates on Yom Kippur, the Day of Atonement, which is considered the holiest day on the Jewish calendar.

Yom Kippur is believed to be the day when heaven and earth are closest, and Jews are thought to be on the level of angels temporarily. Like angels, Jews do not eat or drink on this day, as their sustenance is believed to come from God. The day is spent in intense engagement with repentance, human frailty, and humility before God. Communal repentance for sins is observed as the Book of Life is sealed.

The concept of forgiveness is central to the Yom Kippur liturgy, with the biblical verse, "And the Lord said, 'I pardon, as you have asked'" (Numbers 14:20), capturing the merciful and forgiving nature of God. Various prayers and exercises are performed during Yom Kippur to seek God's forgiveness, including Kol Nidrei, where Jews ask God to absolve them of any vows made in His name. The Viddui is another important prayer, where Jews gather as a community to seek forgiveness for communal sins.

Through these prayers and celebrations, Jews exit Yom Kippur forgiven of their sins and with a resolution to be less sinful in the coming year, drawing closer to God's will.

Sacrifice

In the past, when the Temple stood in Jerusalem, people would offer sacrifices, known as korbanot, to atone for their misdeeds. However, it is important to understand that these sacrifices were not a means of automatic forgiveness. Korbanot were primarily intended to expiate unintentional sins resulting from human error or forgetfulness. Malicious and deliberate sins could not be atoned for through these sacrifices. Additionally, for the sacrifices to be effective, the person offering them had to sincerely repent of their actions and make restitution to those harmed.

The role of sacrifices in atonement was further limited by the fact that they had to be repeated periodically. This stood in contrast to the belief in some forms of Christianity that the death of Jesus served as a perfect and final sacrifice, ending the need for any further offerings. Judaism rejects this notion, citing the Hebrew Bible's condemnation of human sacrifice and God's desire for animal offerings instead.

With the destruction of the Second Temple in 70 CE, the practice of sacrificial offerings came to an end. This raised questions about the possibility of forgiveness without sacrifices and the survival of Judaism in exile. In response, Judaism turned to the concept of repentance as the primary means of atonement. Repentance involves recognizing and regretting one's wrongdoing, seeking forgiveness, and resolving to change one's conduct. This shift towards repentance is reflected in the teachings of the prophets, who emphasized the importance of changing one's behaviour over mere sacrificial offerings.

While sacrifices played a role in the forgiveness of sins in ancient Judaism, they were always secondary to sincere repentance and a commitment to living a godly life. Today, in the absence of a standing Temple, repentance and prayer have become the primary means through which Jews seek forgiveness and atonement from God.

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