Repentance in Judaism
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| Ten Days of Repentance |
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Repentance in Judaism known as Teshuva (Hebrew תשובה, literally Returning), is the way of atoning for sin in Judaism.
According to Jewish law, if someone commits a sin, he can be forgiven for that sin if he performs 'Teshuva', which includes:
- Ceasing to commit the forbidden act
- Regretting what he or she has done
- Confessing before God
- Firmly resolving never to repeat those actions
Aside from this standard process of Teshuva, someone who has committed a crime against another human being is required to ask the person for forgiveness, and make it up to them. If one stole from his fellow, he must return the stolen item; if one has pained his fellow in any way, he must placate his fellow to achieve forgiveness.
The High Holidays are times that are especially conducive to Teshuva. Yom Kippur (the day of atonement) is a day of fasting at the culmination of which Judgement for that year is sealed. Therefore, Jews strive their hardest to make certain that they have performed Teshuva before the end of the day.
When the Temple in Jerusalem was active, a Jew was required to bring various sacrifices for certain types of sins. Although sacrifices were required, the most essential part of atonement was performing Teshuva. Presently, with the Temple destroyed, atonement may nevertheless be granted even for such sins.
[edit] Baal teshuva
Being or becoming a Jewish penitent or returnee, is known as a Baal teshuva (Hebrew: בעל תשובה; for a woman: בעלת תשובה, baalat teshuva; plural: בעלי תשובה, baalei teshuva) the Hebrew term referring to a person who has repented. Baal teshuva can be translated idiomatically as "one who has done repentance." The term has historically referred to a Jew who had transgressed the Halakha ("Jewish law") and completed a process of introspection and "returned" to the straight path. Also, Jews who adopt Orthodoxy later in life are known "baalei teshuva" or "chozer b'teshuva" (חוזר בתשובה, more common in Israel), see Baal teshuva movement and Orthodox Jewish outreach.
[edit] The end of sacrifices
With the Roman destruction of the Second Temple in Jerusalem, the Jewish practice of offering korbanot (animal sacrifices) ceased. Despite subsequent intermittent periods of small Jewish groups offering the traditional sacrifices on the Temple Mount, the practice effectively ended.
Jewish religious life was forced to undergo a significant evolution in response to this change; no longer could Judaism revolve round the Temple services. Instead, the destruction of the Temple spurred the development of Judaism in the direction of text study, prayer and further development of halakha (loosely translated as "Jewish law".) A range of responses is recorded in classical rabbinic literature, describing this shift in emphasis.
- Once, Rabbi Yochanan ben Zakkai was walking with his disciple, Rabbi Yehoshua, near Jerusalem after the destruction of the Temple. Rabbi Y'hoshua looked at the Temple ruins and said "Alas for us!! The place that atoned for the sins of the people Israel lies in ruins!" Then Rabbi Yohannan ben Zakkai spoke to him these words of comfort: "Be not grieved, my son. There is another equally meritorious way of gaining ritual atonement, even though the Temple is destroyed. We can still gain ritual atonement through deeds of loving-kindness. For it is written 'Lovingkindness I desire, not sacrifice.'" (Hosea 6:6)
- Midrash Avot D'Rabbi Nathan 4:5
In a number of places the Babylonian Talmud emphasises that following Jewish law, performing charitable deeds, praying, and studying Torah are greater than performing animal sacrifices.
- Rabbi Elazar said: Doing righteous deeds of charity is greater than offering all of the sacrifices, as it is written: "Doing charity and justice is more desirable to the Lord than sacrifice" (Proverbs 21:3).
- Babylonian Talmud, Sukkah 49
