(Heb.
kapparah)
. A state of reconciliation between the sinner and the offended party prior forgiveness of the
Sin. Whether deliberate or unwitting, the offense must first be expiated---in some instances by the payment of a "ransom" (Heb.
kofer, i.e., compensation). Judaism views the sinner as one spiritually alienated from God, from his fellow-man, or from his ideal self. Atonement, in the religious sense, means a reversal of the alienation caused by sin whereby the offending party is restored to spiritual "at-one-ment" (i.e., unity) and ultimately forgiven. Atonement, in Jewish teaching, can only be achieved after a process of
Repentance which involves recognition and admission of the sin, feelings of remorse, restitution to the offended party, and a resolve not to repeat the offense.
Furthermore, the exercise of human freedom is central to atonement. Just as man is free to sin, so he is free to repent, and it is for him to take the initiative in seeking atonement. The Bible and rabbinic literature contain numerous references to God as a merciful and forgiving Sovereign who does not desire the death of the sinner but rather that he return from his evil ways and life (Ezek. 33:11). In Judaism, however, there is no concept of "prevenient grace" whereby God takes the first step. Atonement depends first on the sinner's genuine, wholehearted repentance. Only when that becomes evident in the sinner's conduct does God proceed to the stages of granting atonement and pardon.
In the case of unwitting offenses against ritual law, the Bible prescribes a sin-offering. This is not viewed as payment of restitution to an offended God but rather as a sacrament intended to restore the ideal relationship between man and God, a relationship that had been impaired by man's sin. Confession, as an expression of repentance, always accompanied such Sacrifices and Offerings. When the prophets of Israel directed harsh criticism against sacrifice, their real target was not the sacrificial system as such but insincere atonement and the perfunctory way in which the offering was made (Isa. 1:11ff.; Hos. 14:2-3; Amos 5:21ff.; Mic. 6:6-8). No sacrifices could atone for deliberate transgressions, and the concept of a vicarious sacrifice was largely alien to Judaism.
Following the destruction of the Second Temple (and, to a certain extent, even before), Prayer replaced sacrifice, and propitiatory devotions became the chief means of restoring a broken spiritual relationship. Fasting, Gemilut ḥasadim ("kindly acts"), and the giving of charity were recommended paths to atonement (RH 18a; Ta'an. 16a; BB 9a). At this later stage, no priest or other intermediary helps the sinner to expiate his offense. The sinner must stand alone before God, and only God can forgive him. So R. Akiva declared (Yoma 8:9): "Happy are you, Israelites! Before whom are you made clean, and who cleanses you? Your Father in heaven."
So important, in the Jewish view, is the concept of atonement to man's spiritual health that a ten-day period is set aside at the beginning of each year so that more deliberate attention can be paid to the exercise of spiritual renewal (see Ten Days of Penitence). The climax of this period is Yom Kippur, the Day of Atonement, dedicated entirely to prayer and fasting. A distant reflection of the ancient scapegoat (Azazel) ritual in the Temple may be seen in the Kapparot atonement rite observed by some on the eve of the Day of Atonement whereby an individual's sins are symbolically expiated by a white fowl. The Day of Atonement can help bring atonement, however, only for offenses against God. For those sins committed against one's fellow man, atonement is granted only after the sinner has made full restitution and sought the offended party's forgiveness (Yoma 8:9).