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Judaism regards the violation of any of the 613 commandments as a sin. Judaism teaches that to sin is a part of life, since there is no perfect human and everyone has an inclination to do evil "from youth", though people are born sinless. [1] Sin has many classifications and degrees. Unintentional sins are considered less severe sins.
A sin offering (Hebrew: קָרְבַּן חַטָּאת, korban ḥatat, IPA:, lit: "purification offering" [1]) is a sacrificial offering described and commanded in the Torah (Lev. 4.1-35); it could be fine flour or a proper animal. [2] A sin offering also occurs in 2 Chronicles 29:21 where seven bulls, seven rams, seven lambs and seven he ...
After regretting the sin (Rabbenu Yonah's first principle), the penitent must resolve never to repeat the sin. [6] However, Judaism recognizes that the process of repentance varies from penitent to penitent and from sin to sin. For example, a non-habitual sinner often feels the sting of the sin more acutely than the habitual sinner.
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:
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).
The Jewish oral tradition developed the principle of Tza'ar ba'alei chayim, forbidding inflicting unnecessary pain on animals. This concept was accepted by the Talmud (Bava Metzia 32b) as being a Biblical mandate. It is linked in the Talmud from the Biblical law requiring people to assist in unloading burdens from animals (Exodus 23:5).
Many Biblical scholars believe that the classification of animals was created to explain pre-existing taboos. [18] Beginning with Saadia Gaon , several Jewish commentators started to explain these taboos rationalistically; Saadia himself expresses an argument similar to that of totemism , that the unclean animals were declared so because they ...
In kabbalah, the animal soul (נפש הבהמית ; nefesh habehamit) is one of the two souls of a Jew. It is the soul that gives life to the physical body, as stated in Tanya , and is the source of animalistic desires as well as innate Jewish characteristics such as kindness and compassion .