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No.
1) The sacrifices (with one or two rare exceptions) were only for inadvertent sins. They did not atone at all for deliberate sins.
2) The person who sinned inadvertently was expected to repent before God. Failure to do so would in itself be a sin and would sully any offerings which were brought by that person.
3) Not all sins are covered by the various sacrifices.
Here is some further background information:
One of the topics in the Torah (Leviticus ch.1-8) is that of sacrifices. Since the Holy Temple doesn't exist today, we don't now offer sacrifices. In earlier times, sacrifices were one of the ways of serving God; a type of manifest prayer. They consisted of bullocks, goats, sheep, rams, turtle-doves, or fine flour, accompanied by an offering of oil and of wine (see Numbers ch.15). Some offerings were obligatory and some were voluntary; some were for the individual and some were for the public. There was one offering which was intended to provide merit for the non-Jewish nations as well.
Some of the ideas included in the sacrifices are: gratitude (the Shelamim-offering, Leviticus ch.3), dedication to God (the Olah-offering, Leviticus ch.1), celebration (the Hagigah-offering during Festivals), atonement (the sin-offerings, Leviticus ch.4-5), and public worship (the offerings in Numbers ch.28-9).
Our traditions teach that as long as the sacrifices were offered in the Temple, the world was blessed (Talmud, Ketubot 10b) and atoned for (Sukkah 55b).
Some people have a misconception that the Prophets were not in favor of sacrifices. This is a mistake. The same Prophet Samuel who said that obedience is more important than offerings (1 Samuel ch.15), himself offered up sacrifices to God (1 Samuel ch.13).
What the Prophets meant was that repentance and obedience to God are essential; they should accompany the sacrifices (Talmud, Berakhot 23a) and cannot be replaced by the sacrifices (or anything else). All of the offerings are intended to be part of a process of drawing near to God. This ideal of offerings together with repentance is explained in the Talmud as well (Berakhot 23a). The Talmud adds that, similar to the offerings, Torah-study and repentance also must go hand in hand (Berakhot 17a).
Another misconception is that Judaism changed after the Temple's destruction, and turned from a sacrifice-centered religion to a focus on prayer. It should be pointed out that Jews always worshiped in synagogues, even when the Holy Temple stood. Even within the Temple premises, there were several synagogues. During the Second Temple era, ancient Greek authors attest to the large synagogues that stood in all the countries where Jews lived. The Dioploston in Alexandria, for example, was famous for its size (Talmud, Tosefta Sukkah 4:6). In First Temple times also, synagogues served the same function that they do today (Talmud, Megillah 26b and Berakhot 31a).
Reese Lebsack
Wiki User
∙ 10y agoNo.
1) The sacrifices (with one or two rare exceptions) were only for inadvertent sins. They did not atone at all for deliberate sins.
2) The person who sinned inadvertently was expected to repent before God. Failure to do so would in itself be a sin and would sully any offerings which were brought by that person.
3) Not all sins are covered by the various sacrifices.
Here is some further background information:
One of the topics in the Torah (Leviticus ch.1-8) is that of sacrifices. Since the Holy Temple doesn't exist today, we don't now offer sacrifices. In earlier times, sacrifices were one of the ways of serving God; a type of manifest prayer. They consisted of bullocks, goats, sheep, rams, turtle-doves, or fine flour, accompanied by an offering of oil and of wine (see Numbers ch.15). Some offerings were obligatory and some were voluntary; some were for the individual and some were for the public. There was one offering which was intended to provide merit for the non-Jewish nations as well.
Some of the ideas included in the sacrifices are: gratitude (the Shelamim-offering, Leviticus ch.3), dedication to God (the Olah-offering, Leviticus ch.1), celebration (the Hagigah-offering during Festivals), atonement (the sin-offerings, Leviticus ch.4-5), and public worship (the offerings in Numbers ch.28-9).
Our traditions teach that as long as the sacrifices were offered in the Temple, the world was blessed (Talmud, Ketubot 10b) and atoned for (Sukkah 55b).
Some people have a misconception that the Prophets were not in favor of sacrifices. This is a mistake. The same Prophet Samuel who said that obedience is more important than offerings (1 Samuel ch.15), himself offered up sacrifices to God (1 Samuel ch.13).
What the Prophets meant was that repentance and obedience to God are essential; they should accompany the sacrifices (Talmud, Berakhot 23a) and cannot be replaced by the sacrifices (or anything else). All of the offerings are intended to be part of a process of drawing near to God. This ideal of offerings together with repentance is explained in the Talmud as well (Berakhot 23a). The Talmud adds that, similar to the offerings, Torah-study and repentance also must go hand in hand (Berakhot 17a).
Another misconception is that Judaism changed after the Temple's destruction, and turned from a sacrifice-centered religion to a focus on prayer. It should be pointed out that Jews always worshiped in synagogues, even when the Holy Temple stood. Even within the Temple premises, there were several synagogues. During the Second Temple era, ancient Greek authors attest to the large synagogues that stood in all the countries where Jews lived. The Dioploston in Alexandria, for example, was famous for its size (Talmud, Tosefta Sukkah 4:6). In First Temple times also, synagogues served the same function that they do today (Talmud, Megillah 26b and Berakhot 31a).
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Did their sacrifices fully atone for sin?
The Jewish position is that in the days of the Temple, it was impermissible for a person to bring a sin sacrifice until after they had repented, and in the case of sins against another person, until after they had made appropriate restitution. Ideally, the victim must forgive the sinner, and the Jewish position is that failure to forgive after receiving adequate restitution and evidence of contrition is itself a sin. Many of the prophets had very strong things to say about those who made empty sacrifices, that is, those made without repentance or restitution.
Why have Jews stopped offering sacrifices to atone for their sins?
The sacrifices only ended because the Temple fell; the Romans destroyed it in 70 CE. Jews are not allowed to offer sacrifices anywhere else (Deuteronomy ch.12). Also, in Judaism the sacrifices were only for unintentional sins - and they were never the only route to atonement. They were used primarily to draw us closer to God. The sacrifices were a consequence of committing a sin (not all sins, might I add), but not meant to completely atone for one's sin. The sacrifice was used so that the Jew would see himself in the animal and realize that because of his sins, it ought to be him who is being offered up, not the animal. In order for the sin to be atoned for, the Jew needs to do teshuvah (repentance). This consists of several things: regretting the act, saying that you will never do the act again with all intention to follow through with this, and never doing the act again. No one today has authority to perform the sacrifices.
How do Christians atone?
By confessing to God or being baptised.Another Answer:By confessing their sins and inviting Christ into their lives.
What is deliberately choosing not to do God's will?
Mortal Sin. although a venial sin is Somewhat like mortal sin but not as bad.Jewish AnswerIt's a deliberate 'sin'. However, one can still atone by apologising to HaShem and asking His forgiveness in combination with never repeating that action.
What are Jesus's sacrifices?
he gave up his life for our salvation and to save us from sin
Why was Jesus called the Son of Man?
To show us that he fully identified himself with us: For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. (Hebrews 4.15)
What essential element did Christianity borrow from Judaism?
Nothing was borrowed from Judaism, but fulfilled. The Old Testament sacrifice was to cover man's sin, whereas Christ's sacrifice was the final payment for sin. "For He (God) hath made Him (Jesus Christ) to be sin for us, who knew no sin; that we might be made the righteousness of God in Him." 2 Corinthians 5:21. Much is said about this Sacrifice of Christ compared with the Old Testament sacrifices of animals in Hebrews, chapters 7-10. In Hebrews 10:11,12 it says: "And every [Hebrew] priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man (Jesus Christ), after he had offered one sacrifice for sins for ever, sat down on the right hand of God." This is the most important element in Christianity, fulfilled from Old Testament Judaism.
Is there acknowledgement of sin in Judaism?
Yes, but one can atone by repenting, which constitutes stopping what you're doing wrong, feeling bad about it and confessing your feelings verbally (just to God, no need for a priest), and making a commitment not to do it again. If the sin is committed against a person, the person who committed the sin has to seek forgiveness from that person. According to Judaism, only the victim of the sin can forgive the sin.
What is the one unforgiveable sin?
The one unforgivable sin is suicide. Suicide is murder, and there is no time to repent for it before you die. God is a righteous judge with power much greater than man and I'm sure he will let you atone for the sin once you reach the tunnel leading to the gates of heaven, but supposedly, suicide is the one unforgivable sin.
How can Jesus be fully human and fully divine?
He was in a bodily form but did not sin like a human. He still was divine and holy
How could you describe the spirit of the Jews?
Judaism emphasizes personal responsibility. Only the sinner can repent and atone for his or her own sins. Judaism emphasizes study. Personal responsibility for sin requires knowledge. How can a person atone for a sin without knowing what he or she has done and who he or she has hurt? And Judaism emphasizes mindful gratitude by asking Jews to bless God for each and every of the many good things we encounter every day.
In what way CAN Hester help her unknown lover atone for his sin?
Hester can help her unknown lover atone for his sin by being a positive influence in his life, encouraging him to acknowledge his wrongdoing and seek redemption. She can offer him support, guidance, and forgiveness, helping him to confront his guilt and make amends for his actions. Through her love and understanding, she can play a crucial role in his journey towards repentance and reconciliation.
