Sin

==Judaism==
{{Main|Jewish views on sin}}
[[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. Sin has many classifications and degrees, but the principal classification is that of "missing the mark" (cheit in Hebrew).<ref>Silver, Jonathan, host. [https://tikvahfund.org/library/podcast-david-bashevkin-on-sin-and-failure-in-jewish-thought/ "Podcast: David Bashevkin on Sin and Failure in Jewish Thought."] ''The Tikvah Podcast'', The [[Tikvah Fund]], 3 Oct. 2019.</ref>{{better source needed|date=July 2022}} 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 sin cannot be a sin if the one who committed it did not know it was wrong. Unintentional sins are considered less severe sins.<ref name="jewishvirtuallibrary.org">{{Cite web|url=https://www.jewishvirtuallibrary.org/jsource/Judaism/qorbanot.html|title=Sacrifices and Offerings (Karbanot)}}</ref>

Sins between people are considered much more serious in Judaism than sins between man and God. [[Yom Kippur]], the main day of repentance in Judaism, can atone for sins between man and God, but not for sins between man and his fellow, that is until he has appeased his friend.<ref>[[Mishnah]], [[Yoma]], 8:9</ref> [[Eleazar ben Azariah]] derived [this 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.<ref name="Schuster 1986">Simon and Schuster, 1986, Nine Questions People Ask About Judaism, New York: Touchstone book.</ref><ref>{{Cite web |url = http://thetorah.com/historical-uniqueness-and-centrality-of-yom-kippur/ |title = The Historical Uniqueness and Centrality of Yom Kippur |publisher = thetorah.com}}</ref>

When the [[Temple in Jerusalem|Temple]] yet stood in Jerusalem, people would offer [[Korbanot]] (sacrifices) for their misdeeds. The atoning aspect of ''korbanot'' is carefully circumscribed. For the most part, ''korbanot'' only expiate unintentional sins, that is, sins committed because a person forgot that this thing was a sin or by mistake. No atonement is needed for violations committed under duress or through lack of knowledge, and for the most part, ''korbanot'' cannot atone for a malicious, deliberate sin. In addition, ''korbanot'' have no expiating effect unless the person making the offering sincerely [[Repentance in Judaism|repents]] of his or her actions before making the offering, and makes restitution to any person who was harmed by the violation.<ref name="jewishvirtuallibrary.org"/>

Judaism teaches that all willful sin has consequences. The completely righteous suffer for their sins (by humiliation, poverty, and suffering that God sends them) in this world and receive their reward in the world to come. The in-between (not completely righteous or completely wicked), suffer for and repent their sins after death and thereafter join the righteous. 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 ''[[Gehenna|gehinnom]]'', because they do not or cannot repent. This world can therefore seem unjust where the righteous suffer, while the wicked prosper. Many great thinkers have contemplated this.<ref>
{{cite encyclopedia
| url= https://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0017_0_16693.html
| title= Reward and Punishment | encyclopedia= Jewish Virtual Library
| access-date= 1 March 2015
}}</ref>