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sin

In the rabbi’s words: A time of transformation

Many Jews will point to the Hebrew word het for sin, which is an archery term, and insist that Judaism teaches that sin is just “missing the mark.” That simplification does a grave injustice to the Jewish tradition.

The sin of slander

V’al chet she-hatanu l’fanekha bil’shon ha-ra, “And for the sin we have committed before You through slander” — over the course of Yom Kippur we say these words over and over again as we recite the Viddui (Confessional) quietly to ourselves and then aloud communally. As we say them, we beat our breasts to physically hammer home the meaning of the words we say.

Confessing our sins

Few prayers are as well known to Jews as Ashamnu (“We have sinned …”) and Al Chet (“For the sin …”), the twin confessions of Yom Kippur. Belief in human sinfulness is more central to Judaism than we think. Sin may not be “original,” as it is in Christianity — inherited from Adam, that is, as a sort of genetic endowment ever after. But it is at least primal: It is there, patent, indelible and unavoidable. We may not be utterly depraved — the teaching with which American Protestantism grew up — but we are indeed sinners.

Connecting the Dots

Despite the High Holidays arriving late this year, many Jews are still scrambling to prepare. The practical and spiritual work is demanding: cooking, traveling, repenting, forgiving — it all takes time and energy.

In anticipation of the Day of Judgment, Jews judge themselves this month, conducting a cheshbon hanefesh (accounting of the soul). Some people resist this not just because it is daunting, but because the process seems negative. They don\’t want to be mired in self-criticism.

But accounting means looking at both sides of the ledger — deposits and withdrawals, mitzvot and sins. One way to balance the ledger is to reduce withdrawals; the other is to increase deposits. The latter method may be even more effective, because our assets (good deeds) can be leveraged to eliminate bad debt (sins that seem so enticing at the time, for which we pay later).

This week\’s Torah portion, Ki Teitzei, offers many laws that can increase rachamim (compassion, mercy). Rachamim is a particularly valuable asset, because it offsets anger and augments patience. We can deliberately grow midat harachamim in ourselves. The goal is to make compassion greater and more important than being right. Thus, we imitate God, who is said to pray: \”May My mercy overcome My anger\” (Berachot 7a).

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