Yet even Yom Kippur, the Mishnah in Yoma (8:9) informs us, cannot atone for transgressions between one person and another until the offender placated the victim. Though one ought to forgive upon request, the Talmud makes some exceptions and qualifications.
We sometimes hear of people “forgiving” offenses committed not against them, but against other people.
G-d is compassionate to forgive and grant atonement; but G-d cannot do so when it is not G-d who is the victim.
The current deputy head of that office, Thomas Will, said there is no indication that Karkoc had ever been investigated by Germany.
Nazi SS files say he and his unit were also involved in the 1944 Warsaw Uprising, in which the Nazis brutally suppressed a Polish rebellion against German occupation.
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“In America this is a relatively easy case: If he was the commander of a unit that carried out atrocities, that’s a no brainer,” Zuroff said.
So profound, that the entire second half of his book is dedicated to it in the form of a 53-response symposium. While this may not be the place for an exhaustive treatment of Teshuvah V’mechila (repentance and forgiveness) in Jewish thought, I would like to highlight two important and relevant points: 1. Only the penitent wrong-doer — one who fully understands their error and humbly and wholeheartedly seeks forgiveness —can be forgiven.
“Among respondents are theologians, political leaders, writers, jurists, psychiatrists, human rights activists, Holocaust survivors, former Nazis and victims of attempted genocides [in various counties]. For any offense, even verbal, there is a moral expectation upon the offender to appease the victim, even if restitution was made, even it takes numerous attempts.
As demonstrated in the Mishnah cited above, G-d does not forgive — cannot forgive — an offense of one human being against another until the victim is appeased.