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Judaism regards the violation of any of the 613 commandments as a sin. Judaism teaches that to sin is a part of life, since there is no perfect man and everyone has an inclination to do evil "from his youth".〔http://www.torah.org/learning/mlife/ch1law1.html〕 Sin has many classifications and degrees. Some sins are punishable with death by the court, others with death by heaven, others with lashes, and others without such punishment, but no sins committed with willful intentions go without consequence. Sins committed out of lack of knowledge are not considered sins, since a sin can't be a sin if the one who did it didn't know it was wrong. Unintentional sins are considered less severe sins.〔https://www.jewishvirtuallibrary.org/jsource/Judaism/qorbanot.html〕〔http://jewsforjudaism.org/knowledge/articles/answers/jewish-polemics/texts/scriptural-studies/leviticus-1711/〕 Sins between people are considered much more severe in Judaism than sins between man and God. Yom Kippur, the main day of repentance in Judaism can atones for sins between man and God, but not for sins between man and his fellow, that is until he has appeased his friend.〔Mishnah, Yoma,8:9〕〔http://hebrewbooks.org/pdfpager.aspx?req=9670&st=&pgnum=310〕 Eleazar ben Azariah derived (from the verse ): "From all your sins before God you shall be cleansed" (Book of Leviticus,16:30) – for sins between man and God Yom Kippur atones, but for sins between man and his fellow Yom Kippur does not atone until he appeases his fellow.〔http://www.mechon-mamre.org/p/pt/pt0316.htm#30〕〔Simon and Schuster, 1986, Nine Questions People Ask About Judaism, New York: Touchstone book.〕〔http://thetorah.com/historical-uniqueness-and-centrality-of-yom-kippur/〕 When the Temple yet stood in Jerusalem, people would offer Karbanot (sacrifices) for their misdeeds. The atoning aspect of ''karbanot'' is carefully circumscribed. For the most part, ''karbanot'' only expiate unintentional sins, that is, sins committed because a person forgot that this thing was a sin or by error. No atonement is needed for violations committed under duress or through lack of knowledge, and for the most part, ''karbanot'' cannot atone for a malicious, deliberate sin. In addition, ''karbanot'' have no expiating effect unless the person making the offering sincerely repents of his or her actions before making the offering, and makes restitution to any person who was harmed by the violation.〔〔 The completely righteous (means a man who did nothing wrong in his life) enjoy in this life and in the life after. The not completely righteous or completely wicked) suffer for their sins in this world in order to atone for their sins through the humiliation, poverty, and suffering that God sends them. If the repentance is not complete in this world, the suffering will continue in the life after (hell). After the repentance is complete they join the righteous. The completely wicked (a man who did nothing good in his life) cannot correct their sins in this world or in the other, and hence do not suffer for them here, but in ''gehinom'' (hell). The very evil do not repent even at the gates of hell. Such people prosper in this world to receive their reward for any good deed, but cannot be cleansed by and hence cannot leave ''gehinom'', because they don't or can't repent. This world can therefore seem unjust where the righteous suffer, while the wicked prosper. Many great thinkers have contemplated this, but God's justice is long, precise and just.〔〔https://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0017_0_16693.html〕 ==Hebrew Bible== The first mention of sin as a noun is a zoomorphism, with sin (''hattath'') crouching at Cain's door. The first as a verb is Abimelech being prevented from sinning (''khata'') against God in a dream. In fact the whole Tanakh is full of references to sins committed by leading people. This is to teach us that no one is perfect, everyone standing in trials/tests, and the thing is to try your best to learn from their mistakes. People do have the ability to master this inclination () and choose good over evil (conscience)().〔(English Handbook of Jews for Judaism )〕 Judaism uses the term "sin" to include violations of Jewish law that are not necessarily a lapse in morality. According to the Jewish Encyclopedia: "Man is responsible for sin because he is endowed with free will ("behirah"); yet he is by nature frail, and the tendency of the mind is to evil: "For the imagination of man's heart is evil from his youth" (Gen. viii. 21; Yoma 20a; Sanh. 105a). Therefore God in His mercy allowed people to repent and be forgiven."〔(JewishEncyclopedia.com - SIN: )〕 Judaism holds that all people sin at various points in their lives, and hold that God tempers justice with mercy. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Jewish views on sin」の詳細全文を読む スポンサード リンク
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