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Situation in which there is no responsibility include oness (one was forced to commit a sin by factors beyond their control); tinok shenishba (a person who was raised in an environment that was assimilated or non-Jewish, and is not aware of the proper Jewish laws); and heresh, shoteh, katan (deaf-mute, insane, minor - people who are presumed ...
When one repents with the correct intentions, one's sins are said to actually be transformed into merits. [5] Judaism describes various means of receiving atonement for sin (e.g. Temple sacrifices, judicial punishments, and returning stolen property). However, in general these methods only achieve atonement if one has also repented for the sin:
refraining from lesser sins for the purpose of safeguarding oneself against committing greater sins; confessing the sin; praying for atonement; correcting the sin however possible (for example, if one stole an object, the stolen item must be returned; or, if one slanders another, the slanderer must ask the injured party for forgiveness);
In Judaism, confession (Hebrew: וִדּוּי, romanized: vīddūy) is a step in the process of atonement during which a Jew admits to committing a sin before God.In sins between a Jew and God, the confession must be done without others present (The Talmud calls confession in front of another a show of disrespect).
Tikkun HaKlali (Hebrew: תיקון הכללי, lit. 'The General (or Comprehensive) Rectification'), also known as The General Remedy, is a set of ten Psalms whose recital serves as teshuvah (repentance) for all sins — in particular the sin of "wasted seed" through involuntary nocturnal emission or masturbation. [1]
A Jewish fast may have one or more purposes, including: Atonement for sins: Fasting is not considered the primary means of acquiring atonement; rather, sincere regret for and rectification of wrongdoing is key. [1] Nevertheless, fasting is conducive to atonement, for it tends to precipitate contrition. [2]
Jewish tradition mostly emphasizes free will, and most Jewish thinkers reject determinism, on the basis that free will and the exercise of free choice have been considered a precondition of moral life. [28] "Moral indeterminacy seems to be assumed both by the Bible, which bids man to choose between good and evil, and by the rabbis, who hold the ...
From the high priest: one young bull for a sin-offering, and one ram for a burnt-offering; From the people of Israel: two goats for a sin-offering, and one ram for a burnt-offering; Regarding the people's two goats: lots were chosen, and one became a sacrifice, while the other became the scapegoat. [10]