- Does one need to repent for sins that he did as a child?[1]
A child [under Bar/Bas Mitzvah] who hit his father or committed other sins while still a child, although he does not need to repent when he grows older, nevertheless, it is proper for him to accept upon himself a certain matter for the sake of repentance and atonement, even though he had transgressed before he became of punishable age. [This applies whether to sins between man and his fellow, or sins between man and Hashem.[2] The purpose of this repentance is not for the sake of removing Divine retribution, being that he is not liable for any punishment. However, the forbidden act, despite not being punishable, leaves a damaging impact and spiritual stain on the soul of the child. It is for this reason that the child should do some act of repentance for the sake of cleansing his soul of any spiritual blemish.[3]]
Below age of Chinuch: Some Poskim[4] rule that the above Teshuvah is only relevant for children who caused damage when they were of age to remember what they did. If, however, they were of very young age, and they don’t remember the incident, they are not required to do Teshuvah at all. However, some Tzadikim did Teshuvah even for pain that they caused their parents prior to the age of Chinuch.[5]
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Is one punished in heaven for sins he committed prior to being Bar Mitzvah? Some Poskim[6] rule that a child who has reached the age of understanding what is a Mitzvah and Aveira, Onas Hapeutos, is punished in heaven for his sins, after he passes away. Veztaruch Iyun Gadol from all the above sources that imply he is not punished.
A Shoteh:[7] An individual who is defined as a shoteh due to mental incapacity—whether from birth or as a result of an event that occurred later in life—is subject to the same requirements as a child with respect to repentance. If such a person subsequently regains his sanity, he is not, from the strict letter of the law, required to repent for actions performed while he was mentally incapacitated. Nevertheless, it is appropriate for him to undertake some form of tikkun or corrective act, as discussed above.
A Drunkard:[8] By contrast, a person who causes damage while in a state of drunkenness is not granted any exemption. One who damages another while intoxicated is fully liable for his actions and must both make full restitution for the damage caused and engage in complete repentance. Intoxication does not absolve a person of responsibility for his conduct, and he is judged as fully accountable for the harm he inflicts.
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[1] Admur 343:11 “A minor who struck his father or committed other transgressions while he was a minor does not require repentance (teshuvah) upon reaching adulthood. Nevertheless, it is proper for him to accept upon himself some act of repentance or atonement, even though the transgression was committed before he became legally punishable. With regard to matters involving monetary obligations, this will be explained in Choshen Mishpat, siman 359.”; Rama 343; Mahariy 62; Bach 343; Sefer Chassidim 692 “A certain man once came before a sage and said: “I remember that when I was a child, I stole from people and committed other sins.” The sage said to him: “You must pay up for all the sins that you remember, and you must repay everything that you stole. Just as King Yoshiyahu repented for all his sins and compensated anyone whom he had wronged while he was still a minor, so too must you act. Likewise, if a person was once a sage, then lost his sanity and later regained his wisdom, he should repay all the losses he caused. Even though, according to testimony and the ruling of the court, he may be legally exempt, he should nevertheless pay. The same applies to one who caused damage while extremely intoxicated: even though he lacked full awareness at the time, he should still make restitution unless the law explicitly exempts him. All of this is done so that a person may fulfill his obligation not only before the court, but also in the eyes of Heaven.”; Shvus Yaakov 1:177 brought in Pischeiy Teshuvah C.M. 349:2; Gilyon Mahrsha Y.D. 240:1; Based on story in Shabbos 56b; Baba Kama 98b, brought in Kaf Hachaim 343:32; Kaf Hachaim 343:35-36; See Rambam Hilchos Shegagos 9:3; Toras Menachem 19:26; See Toras Hakatan Chapter 38:1-31
Other opinions: Some Poskim rule that a child is not required to repent at all for his wrongdoing even when he becomes older. [Beis Yaakov 3, brought in Shvus Yaakov ibid] Practically, we do not rule like his opinion. [Shvus Yaakov ibid; Kaf Hachaim ibid]
[2] Elya Raba 343:4; Kaf Hachaim 343:33; M”B 343:9; Implciatiomn of Sefer Chassidim ibid
[3] Bach 343: The verse in Mishlei 19:2 states that “Even without knowledge, a soul is no good.” This teaches us that even a child that transgresses a sin without knowledge causes impurity to his soul, it is thus proper for him to do Teshuvah; See Terumos Hadeshen 2:62; Likkutei Sichos 14 p. 144 footnote 13; Sichos Kodesh Balak 5730; Shulchan Hamelech 343
Other opinions: See Sefer Chassidim ibid who implies that this is required Min Hadin.
[4] Sefer Chassidim ibid “However if he was very young when the action was committed and he does not remember, he does not need to pay”; Beis Yaakov 3; See Piskeiy Teshuvos 343:14; Lehoros Nasan 4:34; 6:102
[5] Maor Vashemesh Parshas Maaseiy and Divrei Chaim Parshas Ki Savo regarding Reb Meilech Milizensk that he repented for paining his mother prior to birth and when nursing
[6] Noda Beyehuda Tinyana Y.D. 164, brought in Pischeiy Teshuvah Y.D. 376:3
[7] See Michaber C.M. 96; Kaf Hachaim 343:34; Piskeiy Teshuvos 343:14
[8] Sefer Chassidim 692; Rashal in Yam Shel Shlomo Bava Kama 3:3; Chavos Yair 169; Kaf Hachaim 343:35; Piskeiy Teshuvos 343:14; Yabia Omer 3:27