Repentance in Judaism known as
teshuva (
Hebrew
תשובה, literally "return"), is the way of atoning for
sin in
Judaism.
According to
Jewish practice, if someone
commits a sin, a forbidden act, he can be forgiven for that sin if
he performs
teshuva, which includes:
- confessing the sin;
- if the sin was committed against another person, asking that
person's forgiveness;
- ceasing to commit the sin;
- regretting the sin;
- firmly resolving never to repeat the sin.
The first, third, fourth and fifth stages are "before God" and are
the standard process of
teshuva, a matter to be dealt with
between the sinner and God. But if someone has committed a crime
against another person to achieve atonement he must first ask the
wronged person for forgiveness, and make it up to them. For
example, if one stole an object, the stolen item must be returned,
or if one has pained someone else in any way, he must be placated.
This is an integral part of the
teshuva.
Guides to the process of repentance in Judaism can be found through
the rabbinical literature, see especially
Maimonides'
Rules of Repentance in the
Mishneh Torah.
The
High Holidays are times that are
especially conducive to
teshuva.
Yom
Kippur (the Day of Atonement) is a day of fasting during which
judgement for the 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 was
teshuva, the
person bringing the sacrifice would confess his sins. Presently,
with the Temple destroyed, atonement may nevertheless be granted by
doing
teshuva.
Baal teshuva
Being or becoming a Jewish penitent (or returnee or born again), is
known as a
Baal teshuva ( ; for a
woman: בעלת תשובה,
baalat teshuva; plural: בעלי תשובה,
baalei teshuva) the
Hebrew
term referring to a person who has repented.
Baal teshuva
literally means "one who has repentance". The term has historically
referred to a Jew who had not kept
Jewish
practice, and completed a process of introspection and thus
returned to
Judaism and morality. In Israel,
another term is used,
hozer beteshuva (חוזר בתשובה),
literally "returning in repentance". Also, Jews who adopt religion
later in life are known "baalei teshuva" or "hozerim
beteshuva".
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 the
Jewish
practice. A range of responses is recorded in classical
rabbinic literature, describing this shift in emphasis.
In a number of places the Babylonian Talmud emphasises that
following
Jewish practice, performing
charitable deeds, praying, and studying Torah are greater than
performing animal sacrifices and the former can be used to achieve
atonement.
- 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
- 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
See also
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