Repentance in Judaism known as Teshuva (literally means Returning in Hebrew), is the way of atoning for sin in Judaism.

If someone commits a sin, according to Judaism, he can be forgiven for that sin if he does Teshuva. This means that he ceases his forbidden actions, regrets what he has done, apologizes to God, and makes a binding resolution never to repeat those actions.

The above applies to sins between God and man, but if someone sins against another person he is required to beg forgivness of that other person.

The High Holidays are a time that is set aside for doing Teshuva. Yom Kippur (the day of atonement) is a day of fasting at the culmination of which Judgement for that year is sealed, therefore Jews strive their hardest to make certain that they have performed Teshuva before the end of the day.

Aside from the above process of doing Teshuva, someone who has committed a crime against another human being, is required to make it up to that person. If he stole from him, he is required to return the stolen item, and if he has pained him in any way, he is required to make it up to him so that the other person forgives him.

When the Temple in Jerusalem is standing, a person is required to bring a sacrifice for certain types of sins. Although the sacrifice must be brought, the most essential part of atonement is performing Teshuva, so that even nowadays when the temple is not built, atonement can be granted even for such sins.

The end of sacrifices

With the destruction of the Second Temple in Jerusalem by the Romans, the Jewish practice of offering korbanot stopped for all intents and purposes. Despite subsequent intermittent periods of small Jewish groups offering the traditional sacrifices on the Temple Mount, the practice effectively ended.

Rabbinic Judaism was forced to undergo a significant evolution in response to this change; no longer could Judaism revolve round the Temple services. Instead, the destruction of the Temple spurned the development of Judaism in the direction of text study, prayer and further development of halakha (loosely translated as "Jewish law".) A range of responses is recorded in classical rabbinic literature, descrbing this shift in emphasis.

Once, Rabbi Yohanan ben Zakkai was walking with his disciple, Rabbi Y'hoshua, near Jerusalem after the destruction of the Temple. Rabbi Y'hoshua looked at the Temple ruins and said "Alas for us!! The place that atoned for the sins of the people Israel lies in ruins!" Then Rabbi Yohannan ben Zakkai spoke to him these words of comfort: 'Be not grieved, my son. There is another equally meritorious way of gaining ritual atonement, even though the Temple is destroyed. We can still gain ritual atonement through deeds of loving-kindness. For it is written "Lovingkindness I desire, not sacrifice." (Hosea 6:6)

Midrash Avot D'Rabbi Nathan 4:5

In a number of places the Babylonian Talmud emphasises that following Jewish law, doing charitable deeds, and studying Jewish texts is greater than performing animal sacrifices.

Rabbi Elazar said: Doing righteous deeds of charity is greater than offering all of the sacrifices, as it is written: "Doing charity and justice is more desirable to the Lord than sacrifice" (Proverbs 21:3).

Babylonian Talmud, Sukkah 49

See also

• Baal teshuva
• Yeshiva
• Rabbi