Judaism And Sin: What's The Deal?

Judaism has a different concept of sin than other religions, particularly Christianity. While sinning is considered a part of being human, it is not viewed as a state of being or something that humans are inherently tainted by. Instead, sin is linked to behaviour and the violation of God's commandments.

According to Jewish beliefs, humans enter the world free of sin, with the ability to choose between good and evil. Sin occurs when human inclinations, known as yetzer hara (the inclination towards evil), go astray. The Hebrew word for sin, chet, means missing the mark, implying that sin is a deviation from the correct path or good choices.

Judaism identifies three types of sin: sins against God, sins against another person, and sins against oneself. While forgiveness is readily available, it does not absolve individuals from the consequences of their actions.

Judaism does not recognise the concept of original sin

The idea of original sin was introduced by Saint Augustine, who taught that humans are born into a state of sin due to Adam's disobedience in the Garden of Eden. This doctrine is held by many Christian denominations, including Anglican, Roman Catholic, Lutheran, Methodist, and Presbyterian Churches. They believe that Adam's sin was transferred to all future generations, causing everyone to be born sinful.

In contrast, Judaism asserts that individuals are responsible for their own sins and have the free will to choose between good and evil. The Hebrew Bible describes sin as "missing the mark" or "going astray", indicating that it is a deviation from the correct path. Judaism recognises two types of sin: offenses against other people and offenses against God, which can include violations of Jewish law that are not necessarily moral lapses.

Judaism also categorises sins into different severities, with unintentional sins considered less severe than intentional ones. Additionally, sins committed under duress or due to lack of knowledge are not considered sins at all. The concept of repentance and forgiveness is central to Judaism, with God offering mercy and the opportunity for atonement.

Overall, the rejection of original sin is a fundamental aspect of Jewish theology, emphasising individual responsibility, free will, and the potential for redemption.

Sins can be against God, another person or oneself

Judaism recognises two types of sin: offenses against other people, and offenses against God.

Sins Against Another Person

According to some sources, sins between people are considered more severe than sins against God, as the very purpose of the Torah is to prevent suffering. However, other sources say it is impossible to determine the relative severity of different sins.

Sins Against God

Offenses against God may be understood as violations of a contract (the covenant between God and the Children of Israel). For example, the Book of Jeremiah displays scorn for the sins of Israel, including Jews marrying non-Jews.

Sins Against Oneself

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", although people are born sinless.

Atonement

The main method of atonement is via repentance. Other means, such as Temple sacrifices, judicial punishments, and returning stolen property, may be involved in the atonement process, together with repentance.

Atonement is possible through prayer, fasting and repentance

Judaism teaches that sin is an inevitable part of life, as humans are born with an inclination to do evil. However, it is also believed that humans are born sinless, and have the ability to choose between good and evil via their free will.

Fasting is a way to symbolise hope and restoration in the midst of disruption. It is a way to humble oneself before God, and to renew one's relationship with God's sustaining force. Fasting is often accompanied by prayer and repentance, and is seen as a way to intensify one's petition to God.

In Judaism, there are several days dedicated to fasting for the purposes of repentance and atonement. These include the Monday-Thursday-Monday fasts after the Sukkot and Pesach festivals, fasts related to the book of Exodus, and the eve of Rosh Hodesh, ordained as a minor day of atonement by Rabbi Moses Cordovero.

Yom Kippur, the Day of Atonement, is the holiest day in the Jewish calendar. It is a day of fasting and asceticism, accompanied by extended prayer services and sin confessions. It is a day of Jewish unity, where grudges are abandoned and relationships are repaired.

The day before Yom Kippur, known as Erev Yom Kippur, is a day of preparation for the upcoming fast. It is common to ask for forgiveness from others for any misdeeds committed against them.

The Torah commands Jews to "afflict themselves" on Yom Kippur. This "affliction" consists of five prohibitions: fasting, not wearing leather shoes, no bathing or washing, and no anointing oneself with perfumes or lotions.

The purpose of fasting is to remove distractions from the task of repentance. By making one's body uncomfortable, one's soul is made uncomfortable. This is said to help one feel how others feel when they are in pain.

Judaism recognises the yetzer hara (inclination towards evil) and the yetzer hatov (inclination towards good)

The yetzer hara is not a demonic force, but rather a drive towards pleasure, property, or security. If left unchecked, it can lead to evil. However, when properly controlled by the yetzer hatov, it can lead to socially desirable outcomes, such as marriage, business, and community. The yetzer hatov is often associated with adulthood, as it is believed to develop around the age of 13, when a person becomes a bar or bat mitzvah.

The Talmud also discusses the concept of two inclinations, referring to them as the "fleshly heart" and the "spiritual heart". This is based on the Hebrew word for "heart", which can be written in the plural form, indicating the presence of two hearts or inclinations.

The Midrash offers a different perspective on the yetzer hara and yetzer hatov. In one story, the universal yetzer hara is captured and locked away, only to be released when it is realised that the world cannot function without the inclination to acquire, assert, win, and procreate. This suggests that the terms "good" and "evil" may not be the most accurate descriptors for these inclinations. Instead, they may be understood as the altruistic inclination (yetzer tov) and the assertive or self-protective inclination (yetzer hara).

The recognition of these two inclinations highlights the Jewish belief that sin is a part of human nature. While individuals are born sinless, they possess the capacity for both good and evil, and it is their responsibility to make choices and strive to overcome their evil inclinations.

Sins can be intentional or unintentional

Judaism teaches that sin is an inevitable part of life, as there is no perfect human and everyone has an inclination to do evil "from youth". However, people are born sinless and are not inherently sinful. Sin, or "chet", is the result of human inclinations, or "yetzer", which must be properly channelled. The Hebrew word "chet" means to miss the mark or to go astray, indicating that sin is a straying from the correct path.

Unintentional sins, or sins committed as a result of human error or forgetfulness, are considered less severe and can be atoned for through sacrifices known as "korbanot". However, these sacrifices cannot atone for deliberate or malicious sins. In addition, for the sacrifices to be effective, the person making the offering must sincerely repent of their actions and make restitution to any harmed individuals.

According to the rabbis, the Hebrew terms "ḥeṭ", "avon", and "pesha" refer to sins of different severities. "Ḥeṭ" refers to unintentional sins, "avon" to intentional sins not done to defy God, and "pesha" to acts of rebellion. A person is considered least responsible for unintentional sins and most responsible for intentional sins of defiance and rebellion.

While Judaism recognises that sins can be committed unintentionally, it is important to note that sins committed out of a lack of knowledge are not considered sins at all. This distinction highlights the importance of education and understanding in Jewish law.

Furthermore, Judaism rejects the concept of original sin, believing instead that humans enter the world pure and with free will, capable of choosing between good and evil. This belief underscores the importance of individual responsibility for one's actions, as well as the potential for redemption through sincere repentance.

Frequently asked questions