Christianity and Judaism
In contrast to the Jewish view of being morally balanced, Original Sin refers to the idea that the sin of Adam and Eve's disobedience (sin "at the origin") has passed on a spiritual heritage, so to speak. Christians teach that human beings inherit a corrupted or damaged human nature in which the tendency to do bad is greater than it would have been otherwise, so much so that human nature would not be capable now of participating in the afterlife with God. This is not a matter of being "guilty" of anything; each person is only personally guilty of their own actual sins. However, this understanding of original sin is what lies behind the Christian emphasis on the need for spiritual salvation from a spiritual Saviour, who can forgive and set aside sin even though humans are not inherently pure and worthy of such salvation. Paul the Apostle in Romans and I Corinthians placed special emphasis on this doctrine, and stressed that belief in Jesus would allow Christians to overcome death and attain salvation in the hereafter.
Christianity and Judaism
Hebrew has several words for sin, each with its own specific meaning. The word "pesha", or "trespass", means a sin done out of rebelliousness. The word "aveira" means "transgression". And the word "avone", or "iniquity", means a sin done out of moral failing. The word most commonly translated simply as "sin", "het", literally means "to go astray". Just as Jewish law, "halakha" provides the proper "way" (or path) to live, sin involves straying from that path. Judaism teaches that humans are born with free will, and morally neutral, with both a "yetzer hatov", (literally, "the good inclination", in some views, a tendency towards goodness, in others, a tendency towards having a productive life and a tendency to be concerned with others) and a "yetzer hara", (literally "the evil inclination", in some views, a tendency towards evil, and in others, a tendency towards base or animal behavior and a tendency to be selfish). In Judaism all human beings are believed to have free will and can choose the path in life that they will take. It does not teach that choosing good is impossible—only at times more difficult. There is almost always a "way back" if a person wills it. (Although texts mention certain categories for whom the way back will be exceedingly hard, such as the slanderer, the habitual gossip, and the malicious person)