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Repentance in Judaism
Repentance (Hebrew: תשובה, romanized: tǝšūvā "return") is one element of atoning for sin in Judaism. Judaism recognizes that everybody sins on occasion, but that people can stop or minimize those occasions in the future by repenting for past transgressions. Thus, the primary purpose of repentance in Judaism is ethical self-transformation.
Maimonides defines the essence of repentance as follows:
"The sinner must leave his sin, and remove it from his thoughts, and decide in his heart not to do it again... and he must regret the past... and [God] must know that he will never return to this sin... and he must confess with his lips, and say those matters which he decided in his heart."
A Jewish penitent is traditionally known as a baal teshuva.
One hour of bliss in the World to Come is better than all the life of this world. Yet one hour of teshuvah and good deeds in this world is better than all the life in the World to Come!
According to Gates of Repentance, a standard work of Jewish ethics written by Rabbenu Yonah of Gerona, a sinner repents by:
The second of Rabbenu Yonah's "Principles of Repentance" is "forsaking the sin" (Hebrew: עזיבת–החטא, azivat-hachet). After regretting the sin (Rabbenu Yonah's first principle), the penitent must resolve never to repeat the sin. 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. Therefore, a non-habitual sinner will have an easier time repenting, because he or she will be less likely to repeat the sinful behavior.
The case of the habitual sinner is more complex. If the habitual sinner regrets his or her sin at all, that regret alone clearly does not translate into a change in behavior. In such a case, Rabbi Nosson Scherman recommends devising "a personal system of reward and punishment" and avoiding circumstances that may cause temptation toward the relevant sin. One is shown to have fully repented if they are presented with an opportunity to perform the same sin under the same conditions, yet they manage to refrain from doing so.
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Repentance in Judaism
Repentance (Hebrew: תשובה, romanized: tǝšūvā "return") is one element of atoning for sin in Judaism. Judaism recognizes that everybody sins on occasion, but that people can stop or minimize those occasions in the future by repenting for past transgressions. Thus, the primary purpose of repentance in Judaism is ethical self-transformation.
Maimonides defines the essence of repentance as follows:
"The sinner must leave his sin, and remove it from his thoughts, and decide in his heart not to do it again... and he must regret the past... and [God] must know that he will never return to this sin... and he must confess with his lips, and say those matters which he decided in his heart."
A Jewish penitent is traditionally known as a baal teshuva.
One hour of bliss in the World to Come is better than all the life of this world. Yet one hour of teshuvah and good deeds in this world is better than all the life in the World to Come!
According to Gates of Repentance, a standard work of Jewish ethics written by Rabbenu Yonah of Gerona, a sinner repents by:
The second of Rabbenu Yonah's "Principles of Repentance" is "forsaking the sin" (Hebrew: עזיבת–החטא, azivat-hachet). After regretting the sin (Rabbenu Yonah's first principle), the penitent must resolve never to repeat the sin. 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. Therefore, a non-habitual sinner will have an easier time repenting, because he or she will be less likely to repeat the sinful behavior.
The case of the habitual sinner is more complex. If the habitual sinner regrets his or her sin at all, that regret alone clearly does not translate into a change in behavior. In such a case, Rabbi Nosson Scherman recommends devising "a personal system of reward and punishment" and avoiding circumstances that may cause temptation toward the relevant sin. One is shown to have fully repented if they are presented with an opportunity to perform the same sin under the same conditions, yet they manage to refrain from doing so.