Blessing for Torah Study
Baruch atah Adonai, Eloheinu melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu la'asok b’divrei Torah. Blessed are You, Adonai our God, Sovereign of all, who hallows us with mitzvot, charging us to engage with words of Torah.
Beginning with Our Own Torah
Reflect on two separate times when you or someone else made a mistake and apologized––one time that was serious, and one time that was maybe unimportant to you. How did the type of mistake reflect the type of apology and vice versa?
Source #1. Mishnah
This tractate of the Mishnah (Oral Torah; 190 – 230 CE) describes Yom Kippur preparations, laws, prohibitions, and processes of repentance.
חַטָּאת וְאָשָׁם וַדַּאי מְכַפְּרִין. מִיתָה וְיוֹם הַכִּפּוּרִים מְכַפְּרִין עִם הַתְּשׁוּבָה. הַתְּשׁוּבָה מְכַפֶּרֶת עַל עֲבֵרוֹת קַלּוֹת עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה. וְעַל הַחֲמוּרוֹת הִיא תוֹלָה עַד שֶׁיָּבֹא יוֹם הַכִּפּוּרִים וִיכַפֵּר:
A sin-offering (chatat, which atones for unwitting sin) and a true guilt-offering (asham vadai, which atones for robbery and misuse of consecrated items) atone for those sins.
Death and Yom Kippur atone for sins when accompanied by repentance (teshuvah).
Repentance (teshuvah) itself atones for minor transgressions (averot kalot), for both positive mitzvot and negative mitzvot.
And repentance places punishment for severe transgressions (averot chamurot) in abeyance until Yom Kippur comes and completely atones for the transgression.
Source #2. Louis Jacobs
Rabbi Louis Jacobs, PhD (1920-2006) was a British theologian and scholar in the Masorti movement––a movement that is comparable to the Conservative movement in the United States. In the following text, Jacobs clarifies the meanings of Hebrew words for sin.
Ask the Rabbi, pg. 38-39 (1999)
The three most frequently used terms for sin are chet, avon and pesha. These terms are found in the Bible and recur with frequency in the liturgy of Yom Kippur.
The usual interpretation of the terms is that chet denotes unintentional or unwitting sin (the root meaning is to miss the mark, i.e., through error or laziness or ignorance); avon denotes intentional sin (the sinner knows that he is doing wrong, but fails to exercise the necessary degree of self-control); while pesha denotes the most serious of all three, a wilful rebellion against God's law (the sinner not only knows that he is doing wrong, but does it none the less, not because he finds it hard to obey, but because he wishes to cast off the restraints of the divine law).
To give two examples, one from religious law, the other from the ethical sphere: If a man profaned the Sabbath because he was unaware either of the seriousness of the offence or because he imagined that what he did does not fall under the heading of forbidden 'work', this is chet.
If he knew that he was profaning the Sabbath, but did it because he felt it necessary for his trade or profession, that would be avon.
If he did it solely to demonstrate that he has no regard for the sanctity of the Sabbath, that would be pesha.
Again: If a man cheated another because he mistakenly was of the opinion that the money belonged to him, that would be chet. If he was a common thief, appropriating to himself the property of another, that would be avon. If he stole just for the fun of it, getting a 'kick' out of his sheer defiance of society, that would be pesha.
The usual word for 'transgression' is avera, meaning, literally, 'transgression', from a root meaning 'to pass by', i.e., to override God's law. An avera is the opposite of a mitzva, a divine command, a good deed. It is worth noting that the term avera is used also for purely ethical offences.
The man who harms his neighbour commits an offence both against his neighbour and against God, who has commanded us to love our neighbours. In fact, it is doubtful whether the whole concept of sin has any meaning in other than a religious concept. Strictly speaking, while we can wrong our neighbour we cannot 'sin' against him, 'sin' being reserved for a failure to obey God.
This is why the talmudic rabbis, in a famous statement, speak of Yom Kippur bringing atonement both for sins (averot) against God and for sins against one's neighbour (i.e., for sins against God that are the result of wronging the neighbour); but in the latter, God does not pardon the sin unless the victim has first been appeased and adequately compensated for the injury done to him.
Incidentally, in Judaism there is no such concept as a 'sinner' in the abstract or as a state or condition. If a man is to be described as a miserable sinner and the like, it is because he has committed or now commits certain sins.
Source #3. The Talmud
This tractate of the Talmud (450 - 550 CE) expands on the Mishnah's tractate Yoma. It discusses Yom Kippur, prohibitions, and repentance.
Excerpts from Yoma 85b and 86a
The Gemara asks: But does repentance not atone for a full-fledged negative mitzva? The Gemara raises a contradiction from a separate source: It was taught that these are minor transgressions (averot kalot): A positive mitzva and a negative mitzva, except for: “You shall not take the name of the Lord, your God, in vain” (Exodus 20:7), about which the Torah states: “For God will not absolve him who takes His name in vain” (Exodus 20:7). The Gemara answers: It is not that this is the only negative mitzva that is not a minor transgression; rather, it is: “You shall not take the name of the Lord, your God, in vain” and any prohibition similar to it, meaning all severe prohibitions that carry punishment by a court...
For what does repentance (teshuvah) atone? It atones for a positive mitzva and for a negative mitzva that can be rectified through a positive mitzva. And for what does repentance (teshuvah) suspend punishment and Yom Kippur atone? It is for sins punishable by God (karet), and for sins punishable by the death penalty from the earthly court (Beit Din), and for full-fledged negative mitzvot...
[Rabbi Elazar ben Azarya] said to [Rabbi Matya ben Charash]: They are not four but three distinctions, and repentance is necessary with each one. These are the categories: If one violates a positive mitzva and repents, he is forgiven even before he moves from his place, i.e. immediately, as it is stated: “Return, you backsliding children, I will heal your backsliding” (Jeremiah 3:22), implying that when one repents he is immediately forgiven.
If one violates (avar) a prohibition and repents (shav), repentance (teshuvah) suspends his punishment and Yom Kippur atones for his sin, as it is stated: “For on this day shall atonement be made for you, to purify you from all your sins” (Leviticus 16:30).
If one commits a transgression (avar) that warrants karet or a sin punishable by death from the earthly court (Beit Din) and then repents (does teshuvah), repentance (teshuvah) and Yom Kippur suspend his punishment, and suffering absolves and completes the atonement, as it is stated: “Then will I visit their transgression (pesha) with the rod, and their iniquity with strokes” (Psalms 89:33).
But in the case of one who has caused desecration of God’s name, his repentance has no power to suspend punishment, nor does Yom Kippur have power to atone for his sin, nor does suffering alone have power to absolve him. Rather, all these suspend punishment, and death absolves him, as it is stated: “And the Lord of Hosts revealed Himself to my ears: This iniquity (avon) shall not be atoned for until you die” (Isaiah 22:14).
Source #4. The Mishneh Torah
The Mishneh Torah is a compilation of rabbinic law assembled by Maimonides (Rambam; 1138-1204), a Sephardic rabbi and philosopher. Written between 1170 – 1180 CE, Maimonides explained and organized rabbinic laws according to its topic and became a leading figure in Jewish philosophy.
Which are light sins (averot kalot) and which are severe ones (averot chamurot)?
The severe sins (averot chamurot) are those for which one is liable for execution by the court or karet (divine punishment). False and unnecessary oaths are also considered severe sins (averot chamurot) even though they are not punished by karet.
The violation of the other prohibitions and the failure to perform positive commandments that are not punishable by karet are considered light sins (averot kalot). At present, when the Temple does not exist and there is no altar of atonement, there remains nothing else aside from Teshuvah.
Teshuvah atones for all sins (averot). Even a person who was wicked his whole life and repented (teshuvah) in his final moments will not be reminded of any aspect of his wickedness as [Ezekiel 33:12] states "the wickedness of the evil one will not cause him to stumble on the day he repents his wickedness."
The essence of Yom Kippur atones for those who repent as [Leviticus 16:30] states: "This day will atone for you."
Even though Teshuvah atones for all sins (averot) and the essence of Yom Kippur brings atonement, there are different levels of sin (averot) and hence, differences in the degree of atonement.
There are sins (averot) that can be atoned for immediately and other sins (averot) which can only be atoned for over the course of time. What is implied?
If a person violates (avar) a positive command which is not punishable by karet and repents (does teshuvah), he will not leave that place before he is forgiven. Concerning these sins, [Jeremiah 3:22] states: "Return, faithless children! I will heal your rebellious acts."
If a person violates (avar) a prohibition that is not punishable by karet or execution by the court and repents, Teshuvah has a tentative effect and Yom Kippur brings atonement as Leviticus states "This day will atone for you."
If a person violates sins punishable by karet or execution by the court and repents, Teshuvah and Yom Kippur have a tentative effect and the sufferings which come upon him complete the atonement. He will never achieve complete atonement until he endures suffering for concerning these sins, Psalms 89:33 states: "I will punish their transgression (pesham) with a rod."
When does the above apply? When the desecration of God's name is not involved in the transgression (avar). However, a person who desecrated God's name, even though he repented (did teshuvah), Yom Kippur arrived while he continued his repentance (teshuvah), and he experienced suffering, will not be granted complete atonement until he dies.
The three: repentance (teshuvah), Yom Kippur, and suffering have a tentative effect and death atones as [Isaiah 22:14] states: "It was revealed in my ears by the Lord of Hosts, surely this iniquity will not be atoned for until you die."
Source #5. Orchot Tzadikim
Orchot Tzadikim ("Ways of the Righteous") is a book written in the 1400s CE by an anonymous author. It outlines core Jewish morals and instructions on how to practice them. The selections below offer examples of transgressions and repentance, both minor and severe.
Excerpts from Orchot Tzadikim 26:55 - 58
(55) There are sins (averot) between a man and his fellow man that are very difficult to correct and to do repentance (teshuvah) for, e.g., a man who has been accustomed to rob all of his days and he does not know from whom he has robbed or where his victim lives, or perhaps his victim has gone to some distant country, or perhaps the money that he should return has been lost. And there is the type of person that is so used to sins (averot) all of his life that it has become a habit with him and he is very thoroughly versed in wrongdoing, as Jeremiah said, "They have taught their tongue to speak lies, they weary themselves to commit iniquity" (Jer. 9:4).
(57) In all of these things and in similar cases, repentance is very difficult, but there is a great remedy which can correct everything. At first the sinner must repent in all the ways of repentance, and he must see and understand all aspects of repentance, and he must devote his soul to do this, and he must do all of this for the sake of Heaven with all his strength and with all his heart, privately and in public. And then the Holy One, Blessed be He, will make easier for him the methods of repentance and will guide him along the righteous path to repentance...
(58) And if he has robbed money, the Holy One, Blessed be He, will see to it that he gets money with which to repay his victim, and the victim will accept restitution and forgive him. And if he has done evil to another man, either to his person or to his property, the Creator, Blessed be He, will cause to enter into the heart of the victim a desire and love (so that he will forgive him). As Solomon said, "When a man's ways please the Lord, the Lord makes his enemies to be at peace with him" (Prov. 16:7). And if the person he has robbed is far from him, the Holy One, Blessed be He, will bring him near to him until he is placated and forgives the robber. And if the sinner does not know how much money he has stolen and does not know whom he has robbed, then the Holy One, Blessed be He, will enable him to perform some public service, for example, building a bridge, or fixing wells, or building synagogues, or other things that the people need. And thus there will be benefit from his act to everyone; to the one whom he robbed, and also to others. And if the victim of the robbery should die, the robber must return the money to the heirs. If he has injured him physically, or slandered him, he must go to his grave in the company of ten men and ask forgiveness from God, Blessed be He, and from the dead man, and the Holy One, Blessed be He, will forgive him.
Source #6. Jericho Vincent
Rav Jericho Vincent is a contemporary spiritual guide, teacher, and writer who focuses on queer and feminist liberation. They are the founding rabbi of Temple of the Stranger, a Jewish mystical community in New York City.
"What is the work of this season of repentance?" (2024)
To carve time out from your life for self-reflection.
To load up on sweetness and love so that you have the space to look critically at your missteps.
To notice when you have judged your self instead of your actions.
To hear how your self-judgements have harmed your inner world and begin a process of repair with your self.
To root deeply in your core of inviolable goodness by asking loved ones to affirm it for you, with affirming prayer or meditation, by bearing witness to the parts of you who were harmed with messages to the contrary.
To examine your actions to see where they miss the mark of your intensions and aspirations.
To ask your loved ones: in what ways do my interactions with you support you?
To commit to investing more in the interactions that support your loved ones.
To ask your loved ones: In what ways do you wish I'd shown up differently? Are you carrying hurt from things I've done? Do you feel safe enough to share that hurt with me? If not, what can I do to help build that safety?
To commit to exploring what's fueling your troublesome interactions with your loved ones, hearing those blocks out, helping them release what can be released at this moment.
To recognize that even if we believe ourselves to be completely powerless and totally terrified, as spiritual beings existing on the material plane we have way more power that we're capable of recognizing and that power, carelessly help, might be causing harm to others.
Teshuvah.
Teshuvah means to return.
To where?
Never to the womb or to Eden or to idyllic innocence.
But to the ever-shifting spirit of truth that moves with us throughout the course of our lives and is always available to us in whatever mucky and messy moment we find ourselves in when we open our hearts to our core of inviolable goodness and the true power we have in the world.
Ending with Our Own Torah
Return to the two times when you or someone else made a mistake and apologized––the serious and maybe unimportant ones. What kind of teshuvah would best match the mistake?