Judaism considers a violation of one of the 613 commandments as sin. Judaism teaches that sinning is part of life, because no man is perfect and everyone has a tendency to do evil "since his youth." Sin has many classifications and titles. Some sins can be put to death by the courts, others with death in heaven, others with lashes, and others without such punishment, but no sins committed with intentional intentions go without consequences. Sin committed by lack of knowledge is not considered sin, because sin can not be a sin if one does not know it is wrong. Unintentional sin is considered a less serious sin.
The sin between people is considered much more severe in Judaism than the sin between man and God. Yom Kippur, the main day of conversion in Judaism, can atone for sins between man and God, but not for sins between man and his neighbor, that is until he soothes his friends. Eleazar ben Azariah decreed [this from the verse]: "Of all your sins before God you will be sanctified" (Book of Leviticus, 16:30) - for sins between man and Lord Yom Kippur redeem, but for sin between man and man his fellow Yom Kippur did not redeem until he calmed his partner.
When the Temple was not yet established in Jerusalem, people would offer Karbanot (sacrifice) for their misdeeds. The redemptive aspects of karbanot are carefully restricted. For the most part, karbanot only removes an unintentional sin, that is, a sin committed because someone forgets that it is a sin or a mistake. No redemption is required for offenses committed under pressure or for lack of knowledge, and for the most part, karbanot can not atone for intentional and deliberate sins. In addition, karbanot has no effect of dismissal unless the person making the offer sincerely regrets his actions before making an offer, and makes redress to anyone who is harmed by a violation.
A truly righteous person (meaning one who does not make mistakes in his life) enjoys this life and life afterwards. Those who are unjust or utterly evil suffer because of their sins in this world to atone for their sins through the humiliation, poverty, and suffering that God sends them. If repentance is not complete in this world, suffering will continue in life after (hell). After the conversion is complete they join the righteous. The truly wicked (one who does not do good in his life) can not correct their sins in this world or in any other world, and hence not suffer for them here but in gehinom (hell ). The wicked do not repent even at the gates of hell. Such people prosper in this world to receive their gifts for every good deed, but can not be cleansed by and therefore can not abandon gehinom because they can not or can not repent. Therefore the world seems unjust where the righteous suffer, while the wicked prosper. Many great thinkers have contemplated this, but God's justice is long, precise and fair.
Video Jewish views on sin
Tanakh
The first mention of sin as a noun is zoomorphism, with sin ( hattath ) crouching before Kain's door. The first as a verb is Abimelech prevented from sinning ( khata ) against God in a dream. In fact, the whole Tanakh is full of references to sins committed by eminent people. This is to teach us that nothing is perfect, everyone stands on the exam, and it is doing their best to learn from their mistakes.
One has the ability to dominate this tendency (Genesis 4: 7) and choose good over evil (conscience) (Psalm 37:27). Judaism uses the term "sin" to include transgressions of Jewish law that are not always the depravity of morality. According to the Jewish Encyclopedia: "Man is responsible for sin because he is blessed with free will," but naturally he is weak, and his inclination is evil: "For the imagination of the human heart is the evil of his youth" (Gen. viii 21 Yoma 20a, Sanh 105a.) Therefore God in His mercy allows people to repent and be forgiven. " Judaism states that all sinners at various points in their lives, and argue that God protects justice with compassion.
Maps Jewish views on sin
Terminology
Hebrew has a few other words for sin outside hata , each with its own specific meaning. The word pesha , or "transgression", means sin committed by rebellion. The word aveira means "violation". And the word avone , or "iniquity", means sin committed by moral failure. The word most often translated simply as "sin", hata , literally means "lost." Just as the Jewish law, halakha, provides the right "way" (or way) for life, sin involves the heresy of the path.
Judaism teaches that human beings are born with free will, and are morally neutral, with both yetzer hatov (literally "good tendencies", in some views, tendencies toward goodness, on the other hand, have a productive life and a tendency to care about others) and nutrient literacy (literally "evil tendencies", in some views, trends toward evil, and, on the other hand, tendencies toward basic behavior or animals and tendency to be selfish). The nutrient yetzer in some form of Judaism means that Satan is just an idiom or a parable, rather than an angel falling into traditional Christianity.
In the rabbinical literature
Obadiah ben Jacob Sforno points out that the verse about a leader begins with the term "when," implying that committing sin is inevitable because strong, wealthy people-leaders-are also inclined to sin. This verse ends with the words "to realize his guilt" (Leviticus 4:22) because it is important that those in power recognize and feel remorse for their sins, so that they will not sin again.
Violation
The generic Hebrew word for all kinds of sin is avera (literally: transgression). Based on the verses in the Hebrew Bible, Judaism describes three levels of sin. There are three categories of people who do avera. The first is someone who averages intentionally, or "B'mezid." This is the most serious category. The second is the person who did avera by accident. It's called "B'shogeg," and while the person is still responsible for their actions, it's considered less serious. The third category is someone who is a "Tinok Shenishba", who is a man raised in an assimilated or non-Jewish neighborhood, and unaware of proper Jewish law, or halacha. This person is not responsible for his actions.
- Pesha (deliberate sin: in modern Hebrew: evil) or Mered (lit.: rebellion) - A deliberate sin; an act deliberately opposed to God; (Strong's Concordance: H6588 ( ??? pesha ', peh'shah ) According Strong comes from root (: H6586), rebellion, offense, offense.
- Avon (lit.: iniquity) - This is the sin of unbridled lust or emotion. It is a conscious sin, but not done against God; (Strong's Concordance: H5771 ( avon, aw-vone ). According to Strong it comes from the root (: H5753); meaning evil, moral crime: - mistakes, crime, mischief.
- Cheat - This is an unintended sin, crime or mistake. (Strong's Concordance: H2399 ( ?????? chate ). According to Strong it comes from the root khaw-taw (: H2398, H2403) which means "to pass, to err from the target (talking about an archer), to sin, to stumble. "
State
Judaism holds that no man is perfect, and all people have sinned repeatedly. The Talmud says: "Everyone is responsible for being as great as Moses", but then the Torah tells us in Deuteronomy 34:10 that "No one will be as great as Moses". This is to make clear that Moses fulfilled his own personal potential, so we are expected to meet our needs. Everyone is born with a unique set of talents and tools. Some are rich, others are poor. Some are tall and some are short. One person can sing, the other can write, etc. But these qualities are not the ones that determine your greatness. Instead, how do you handle your specific circumstances. That is why Judaism says: It does not matter where you are on the steps, but how many stairs have you climbed. The crucial concept is effort.
The story tells of Zusha, the Chassidic professor, who cries on his deathbed. His disciples ask him, "Rebbe, why are you so sad? After all the mitzvah and good deeds you have done, you will surely get a great reward in heaven!". "I fear!" said Zusha. "Because when I get to heaven, I know God will not ask me 'Why are you no more like Moses?' or 'Why are you no more like King David?' But I fear that God will ask 'Zusha, why are you no more like Zusha?' And then what would I say ?! "
Joseph Hertz says that sin is not an evil force whose children's chain of flesh must be powerlessly pulled over toward a tired tomb. We can always let go of his yoke; and what's more, we do not have to assume the yoke. An ancient fairy tale tells us of a distant ocean with mountainous magnetic rocks of such devastating and destructive powers going on every ship that creeps near them. Instantly his nails would fly out of the ship, bolts and buttons would be torn by the magnetic force, the ship would be nothing more than so many wooden planks, and all on board the ship falling prey to the hungry waters. The sins are there, likewise, releasing all our character traits, robbing us of the restrained habits and past education, and leaving us to play helplessly on temptation and lust. But a man is a life-barque pilot, and can at any time direct him to never approach the mountains of destruction, darkness, and death.
Based on the views of Rabbiinu Tam in the Talmud of Babilonia (tract of Rosh HaShanah 17b), God is said to have the Thirteen Attributes of Grace:
- God is merciful before a person sins, even though God knows that one is able to sin.
- God is merciful to the sinner even after the person is sinning.
- God represents the power of compassion even in the areas that people do not expect or deserve.
- God is merciful, and simplifies the sentence of the guilty one.
- God is generous even for those who are not worthy.
- God is slowly angry.
- God is abundant in goodness.
- God is God of truth, so we can rely on God's promise to forgive sinners who repent.
- God guarantees good for future generations, because the acts of godly patriarchs (Abraham, Isaac and Jacob) benefit all of their descendants.
- God forgives sinful sins if sinners repent.
- God forgives the willful will of Him if the sinner repent.
- God forgives sins committed by mistake.
- God removes the sins of those who repent.
As the Jews were commanded in imitatio dei, imitating God, the rabbis calculated these attributes in deciding Jewish law and its contemporary application.
Role of orthopraxy
Jews acknowledge two types of sin, transgression against others, and transgression against God. Violations of God can be understood as a breach of contract (an agreement between God and the Children of Israel). Since the destruction of the Temple in Jerusalem, Jews believe that the right course (as opposed to true beliefs) is a way for someone to redeem one's sins. Midrash Avot de Rabbi Natan states the following:
In Judaism all humans are believed to have free will and can choose the way of life they will take. It does not teach that choosing good is impossible - only at a more difficult time. There is almost always a "way back" if someone wants it. (Although the text specifies certain categories for who the way back will be very difficult, such as slanderers, gossip habits, and bad guys)
Sin between man and his partner
The sin between people is considered much more severe in Judaism, the sin between man and God. Yom Kippur, the main day of repentance in Judaism can dwell for Sin between man and God, but not for Sin between man and neighbor, that is until he calms his friends. (Mishnah, Yoma, 8: 9). Eleazar ben Azariah decreed [this from the verse]: "From all your sins before God you will be sanctified" (Book of Leviticus, 16: 30) - for the sins between man and God Yom Kippur redeem, but for sin between man and man his fellow Yom Kippur did not redeem until he calmed his partner.
The Gemara (87a) continues: "R. Yitzchak said: Anyone who aggravates his companion even through words is needed to calm him down... R. Yosi bar Chanina says: Anyone who begs forgiveness from his friend should not beg him for more than three And if he dies, [the perpetrator] carries ten men and must hold them in his grave and he says, "I have sinned against the God of Israel, and who and whom I have wounded."
Many small sins vs. One big sin
Two Jews came to Rabbi Chassidic for advice on the sins they had committed. Someone has committed a great sin that he believes God will never forgive; others worry less, because he has never guilty of something so serious, but only from the normal collection of lower sins. Rabbi told them to go to the field and to choose the stone according to the size and amount of their sin, and then return to the field and spread the stone. This was done, they returned to Rabbi. "Now go to the field again," he said to them, "pick up the scattered stones and bring them to me."
He who has committed one great sin knows at once which is his stone, and takes it to the Rabbi. The others, however, have spread so many small stones that he can not be sure to identify them again. He had the most difficult time finding his stones and taking them to the Rabbi. The Rabbis then told them: "Your deeds are like your rocks, you who carry one big stone, commit a great sin, but you are conscious of what you have done, and with great effort at repentance you can be forgiven by God. his sins are many and small, like most humans, have discovered how difficult it is to pursue a small mistake of a person, and no repentance may be effective until you realize that little things matter. "
Unselfish vs. selfishness
The rabbis acknowledged the positive value of yetzer hara : one tradition identifies them with observations on the last day of creation that God's achievement is "very good" (God's work in previous days is only described as "Good") and explain that no yetzer ha'ra will not have any marriage, children, trade or other human labor; The implication is that yetzer ha'tov and yetzer ha'ra is best understood not as a good and evil but not selfish moral category versus selfish orientation, one of which is used to properly serve the will of God.
Or like the famous Hillel the Elder sums up the Jewish philosophy:
- "If I am not for myself, who will replace me?
- And when am I, what do I do?
- And if not now, [then] when? "
Another explanation is, in the absence of yetzer ha'ra , there will be no reward obtained in following the commandments of God; choice is only meaningful if there is a choice made. So while the previous "good" creation, it becomes "excellent" when evil tendencies are added, it becomes possible to actually say that humans can make the right choice to obey God's "mitzvot" (command). This is because Judaism views the following points about God's way as a desirable goal in itself and not as a means to an end.
Repentance value
The Babylonian Talmud taught that "Rabbi Yochanan and Eleazar Rabbi both explained that as long as the temple stands, the altar redeems Israel, but now, the table of a person [when the poor are invited as guests]." (Tractate Berachot, 55a.)
Repentance itself is also a means of redemption (see Ezekiel 33:11, 33:19, Jeremiah 36: 3, etc.) The Hebrew word for repentance is teshuvah which literally means "returning to God." " The prophet Hosea (14: 3) said, "Bring your word, and return to the Lord."
Judaism teaches that our personal relationship with God allows us to turn directly to Him at any time, as Malachi 3: 7 says, "Come back to Me and I will return to you," and Ezekiel 18:27, "When the wicked changed far from his wickedness he has done, and doing what is right and true, he will save his soul alive. "Moreover, God is very merciful and forgiving as shown in Daniel 9:18," We have not applied for our thy face because of our righteousness, but because of thy abundant mercy. "
The traditional Days of Awe (High Holy Days, ie Rosh Hashanah and Yom Kippur) liturgy dictates that prayer, repentance and tzedakah (the act of charity) are ways to repent for sin. In Judaism, the sins committed against human beings (not against God or in the heart) must first be corrected and done accordingly to one's ability; sin that has not yet been right as good as it may be can not really be said to be sorry.
True repentance
To someone who says, "I will sin and repent, I will sin and repent," The Day of Redemption does not bring forgiveness. Because of sin against God, the Day of Redemption brings forgiveness; because of sins against humanity, the Day of Redemption does not pardon until he has reconciled with the misinterpreted man (Mishnah Yoma 8: 9).
According to Maimonides to achieve true repentance, a sinner must abandon his sin and remove it from his mind and decide in his heart not to repeat it, as it says, "Let the wicked leave his path and the disobedient of his mind" (Isaiah 55: 7). Likewise he must regret the past, as it says: "Verily after my turn I repent" (Jeremiah 31:18). He must also call Him who knows all the secrets to witness that he will never return to this sin again.
Redemption in Temple period
The redemption of sin is discussed in the Hebrew Bible, known as the Old Testament Christians. The ritual for redemption took place at the Temple in Jerusalem, and was performed by the Kohanim , the priests of Israel. This service includes songs, prayers, offerings and animal sacrifices known as victimot . The Rite for Yom Kippur, the Redemption Day, specified in the book of Leviticus chapter 15. The scapegoat rite, sent to the desert for claim by Azazel, is one of these festivals (Lev. 16: 20-22). ).
Norma liturgis
The Great Day Liturgy (High Holy Days, namely Rosh Hashanah and Yom Kippur) states that prayer, repentance and tzedakah (a devoted charity) atone for sin. But prayer can not atone for wrongdoing, without sincere genuine efforts to correct wrongs done with one's best ability, and sincere intentions to avoid repetition. Redemption to the Jews means repenting and setting aside, and the word "T'shuvah" used for redemption actually means "to return". Judaism is optimistic that it always sees a way that the dreaded can return to what is good, and that God also looks forward to that day.
A number of animal sacrifices were prescribed in the Torah (the five books of Moses) to make atonement: the sin offering for sin, and the victim of a fault for a religious offense. The importance of animal sacrifice is not extended to its length in the Torah, although Genesis 9: 4 and Levitic 17 indicate that blood and vitality are related. Jews and Conservative Christians argue in the present era that Jews never believe that the purpose of all sacrifices is to pay the debt for sin - only the sin offering and the guilty sacrifice have this purpose; However, modern scholars in early Jewish history often disagreed and argued that this split came later.
Then the Bible prophets sometimes make a statement to the effect that the hearts of men are more important than their sacrifice - "Has the Lord pleased the burnt offering and sacrifices as in obeying the voice of the Lord? Obey better than sacrifice, and to hearken better of the fat of the ram "(I Samuel 15:22);" For I desire mercy, not sacrifice, and confession of God from burnt offering "(Hosea 6: 6);" God's sacrifices are a broken spirit, broken heart and regret "(Psalm 51:17) (see also Isaiah 1:11, Psalm 40: 6-8).
Although the sacrifice of the animal is prescribed for redemption, there is no place where the Hebrew Bible says that animal sacrifice is the only redemptive means only . The Hebrew Bible teaches that it is possible to return to God through repentance and prayer only. For example, in the books of Jonah and Esther, both Jews and Gentiles repent, pray to God and be forgiven for their sins, without offering any sacrifice. Moreover, in modern times, most Jews do not even consider animal sacrifice.
On the Holy Days of Rosh Hashana, Yom Kippur - also known as the Day of Atonement, and the ten-day period between these holidays, the repentance of sins committed is based on special prayers and hymns, while some Jews continue the ancient method of sacrifice. An example of a common method of "sacrificing" for repentance is simply dropping the bread into a body of water (as in the Tashlikh ceremony), to signify the graduation of sin and hope for someone to be written into the Book of Life by God once again. This is especially emphasized on what can be considered the most holy Jewish holiday, Yom Kippur.
See also
- Gold (Judaism)
- The principles of Jewish faith # Award and punishment
References
Source of the article : Wikipedia
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