This post continues the weekly series on the Nishmablog that features responses on JVO by one of our two Nishma Scholars who are on this panel. This week's presentation is to one of the questions to which Rabbi Hecht responded.
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Question: During the High Holidays, in the process of Teshuvah, we repent for past sins. I understand that in our (Jewish) view, repentance means that we are sorry for the sins that we have committed, we try to repair the injuries we have caused, we ask forgiveness from God and man, and we resolve to do better in the future. Christianity appears to have a very different idea of what it means to repent and atone for a sin, and how a sin is forgiven. Can you try to explain this difference, please (I understand that I am asking Jewish rabbis, and not Christians to speak to these differences)?
In approaching this question, it should first be recognized that,
while most people may think of Judaism and Christianity as large
monoliths, the reality is that they are not. There are, in fact, many
significant distinctions between the various branches of each religion.
As such, it is actually most difficult, because of the broad assumptions
that need to be made, to answer such a general question in a complete
manner within the constraints of this venue. In that you are asking this
question to rabbis from different groupings within Judaism, though, you
actually will be by-passing one side of this problem in that each of
the ones responding to your question will be answering through the lens
of his/her specific formulation of Judaism. (One of the most important
values of the Jewish Values Online website is, in fact, the opportunity
readers have to see the existent different views within the broader
parameters of this monolithic Judaism – something which is, not only,
not often seen but often almost intentionally ignored.) As to the
presentation of Christianity, however – and in this regard I can really
only speak for myself – we are left with the broadest of strokes. It is
only with this caveat that I can continue.
In addition, it must also be recognized that I am not an expert on
Christianity. I answer with a recognition of my limited study of this
faith. It is, as such, only with my limited and broad, general
understanding of that faith that I, indeed, can continue. At the same
time, though, living within Western society with a culture founded on
Christian, religious perspectives, I do believe that I still have
somewhat of a general perspective on this faith and its distinctions
from Judaism. I also asked my close friend, Rabbi Michael Skobac
(Director of Education for Jews for Judaism in Canada) to review my
answer specifically in regard to my assumptions about Christianity. This
final answer, though, is, of course, still my own and my sole
responsibility.
A possible starting point for our investigation could be the simple
recognition that human beings sin – that is, do not act as God commands
them or wishes them to act. This is clearly a serious matter and both
Judaism and Christianity look upon sin most negatively. The greater
question, however, is: how are we to look upon this reality, that human
beings do sin? How are we to look upon this inherent imperfection in our
being that even allows us to sin?
This is where the two part ways. Christianity believes that this
imperfection within human beings that enables them to continually sin,
that makes sin part of their inherent nature, was a product of the Fall
of Adam and Eve. There was nothing positive about this event; the only
consequence being the inherent imperfection of humanity as marked by
their continuous involvement in sin. The further belief is that there is
also no possible human way to correct this problem and so human beings
need Divine Grace to save humanity from the consequences of its
imperfection, its now evil nature. To repent within Christianity, as
such, is to ask God to bestow this forgiveness on His totally unworthy
creation.
While Judaism also acknowledges that Creation went through a massive upheaval (see, for example, the description in Ramchal, Da’at Tevunot)
after Adam and Eve ate of the fruit of the Tree of Knowledge of Good
and Evil, its understanding of what occurred is very different. (For a
further investigation of this event from a Jewish perspective, I would
direct you to my Tree of Knowledge, Nishma Journal VII, VIII and IX – the last part being available online at http://www.nishma.org/articles/journal/tree3.htm.)
The fact is that, in the very reality that Adam and Eve could have had
even the ability to not follow the Word of God, human beings must have
been inherently created imperfect, i.e. with the ability to sin. This
actually is a fundamental principle within Jewish thought, that human
beings were created imperfect as God wished to create a being that could
perfect itself – or, at least, move in that direction. Simply, in order
to give humanity the ability to grow, God had to create it with the
need to grow – with a consequence of possible sin which reflects this
weakness. Repentance, as such, within Judaism is this basic energy and
process of growth with a focus on the individual improving oneself as
well as forging a better relationship with God through this process. To
illustrate, it is said of Rabbeinu Sa’adiah Gaon that as an act of chastisement in his daily teshuva
process, he would roll in the snow (obviously during this time of the
year). When asked why he did this, he responded that he was doing teshuva for not being the person yesterday that he was today.
To further illustrate this idea, allow me to reference Rambam, Perush Hamishnayot, Makkot 3:16. This is the famous mishna that states that God wished to benefit the Jewish People and so He gave them many mitzvot. The classic question on this statement is: why is this inherently beneficial? With many more mitzvot, there is also the possibility of more sins? Rambam explains that with many more mitzvot, there is a greater possibility of a person finding that one mitzvah
that can be done in the most superlative way, that way that ensures
full entry into the Future World. What Rambam seems to be saying is that
it’s not about getting everything right but, rather, getting something
right – and that what God bestowed upon the Jewish People was many more
possible ways of getting that one thing right.
Human beings are imperfect and can never – especially on their own --
achieve perfection (after all, if they were perfect, they would be God).
They, though, can make movements of growth. The Torah idea of teshuva is a recognition of this, not only as a truth but as the very essence of the Divine Purpose of Creation.
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