Brian gives some excellent context to the world the Jesus was born into, and unpacks the Hebrew background to the concept of sin:<\/p>\n
\nThere is no such thing as original sin in the book of Genesis.
\nJudaism has no such doctrine.<\/b> Christian theologians, however, read that
\ntheology back into Genesis via the work of Augustine. Original sin
\nsimply isn’t original to the original text. Perhaps an exploration of
\nJudaism’s understanding of sin might be helpful in this conversation.<\/p>\nSin in Judaism is understood in terms of actions instead of in terms
\nof human condition.<\/b> There is no doctrine of original sin nor is there a
\ntheology that suggests humans are basically sinners. Instead human
\nnature is conceptualized by two different inclinations: the good
\ninclination (yetser hatov<\/i>) and the bad inclination (yetser hara<\/i>).
\nHumanity has the “free will” to choose either of these inclinations.
\nThis theology of choice is grounded in the Torah. For example, in the
\nGarden of Eden, primordial humanity was described as being given the
\nchoice between the Tree of Knowledge (i.e. way of death) and the Tree
\nof Life (i.e. way of life) (Genesis 2:9, 15-15). Similarly, in the
\ndesert, God is portrayed as giving Moses and the people the choice
\nbetween life and death – and inviting them to choose life (Deuteronomy
\n30:11, 15-20). God’s invitation to humanity is the same today as it was
\nin Scriptural times: “Choose life so that you and your descendants may
\nlive” (Deuteronomy 30:19). Therefore, humanity is given a blank slate
\nwith the freedom to choose their actions, not infused with evilness
\nthat cannot be overcome. Nor is there an evil being like a “devil” that
\ncompetes with God’s sovereignty and\/or interferes with humanity’s
\nfreedom. <\/p>\n<\/blockquote>\n<\/p>\n
<\/p>\n
\nChoice always remains for God’s people. Choosing the good
\ninclination (yetser hatov<\/i>) helps humanity to live up to their full
\npotential as good creations made in the image of G-d (Genesis 1:27).
\nConversely, choosing the bad inclination (yetser hara<\/i>) causes humanity
\nto fall short of their potential. Acts of falling short are named as
\nsins and are described in two basic ways: chait<\/i> and aveyrah<\/i>. <\/p>\nChait, the most common word translated as sin, is best described as
\n“missing the mark” or “making a mistake” in the Hebrew Bible (e.g.
\nJudges 20:16). In short, chait<\/i> is missing the target. Since the goal of
\nhumanity is to aim at Torah, God’s call, and living according to our
\nfull potential, the stray attempts are what are understood as sins.
\nSince life is an ongoing process of change and development, human life
\nis characterized by a continuous activity of shooting arrows as well as
\nthe ability to improve one’s “shot.” In other words, it’s within
\nhumanity’s ability and responsibility to improve. In this perspective,
\nhumanity is not a sinful, depraved being that has no hope of
\nbetterment. Instead, humanity is in a perennial state of freedom with
\nthe responsibility to improve our aim.<\/p>\nAveyrah<\/i> is the Hebrew term, often translated as sin, which means
\n“walking off the path.” Like chait<\/i>, this term means that humanity’s
\nactions are sinful but not their essence. Humans have the freedom to
\nchoice their path as well as the responsibility to walk on the best
\npath(s). The Halachah<\/i>, the collection of Jewish law including the
\nwritten and oral Torah, offers a map and guide to the right path(s) to
\nfollow in life. As humanity travels, God supports humanity on our way
\nso we can be led to the best paths. Moreover, like the term above, it
\nis ultimately humanity’s responsibility to get on the right path(s).
\nSuch a theology of betterment is commended in Genesis 4:3-7: “Surely,
\nif you improve yourself, you will be forgiven. But if you do not
\nimprove yourself, sin rests at the door. Its desire is toward you, yet
\nyou can conquer it.” Humanity can choose and follow better paths.<\/p>\n
\nSins, understood as chait<\/i> or aveyrah<\/i>, are atoned for in two different
\nways in Judaism. First, sins against people are atoned for when one
\nreconciles with them with his\/her words and deeds. Second, sins against
\nGod are atoned for when one reconciles to God in prayer.<\/b><\/p>\n<\/blockquote>\n","protected":false},"excerpt":{"rendered":"Brian gives some excellent context to the world the Jesus was born into, and unpacks the Hebrew background to the concept of sin: There is no such thing as original sin in the book of Genesis. Judaism has no such doctrine. Christian theologians, however, read that theology back into Genesis via the work of Augustine.…<\/p>\n","protected":false},"author":134,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[12,7],"tags":[],"class_list":["post-213","post","type-post","status-publish","format-standard","hentry","category-comment-of-the-day","category-theology"],"yoast_head":"\n
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