GEN1103 Shall we forgive [the Catholic Church for its historical mistreatment of Jews]? That is a matter the Jewish community must still discuss. It depends, in large measure, on continued evidence of a Catholic desire to repent. A positive Jewish response to this will probably not take place in one single moment, and it will not be universally offered by Jews. Forgiveness will rather be achieved little by little, through joint word and action, just as personal forgiveness usually is. Over a period of time we will test the degree of the Church’s appropriate regret and get used to working with each other in a series of cooperative ventures. Ultimately, we may apply the tradition’s eagerness for forgiveness among individuals to the Catholic community as a whole. Whether we will remains to be seen. This chapter has demonstrated, though, that, at least in a secondary form of forgiveness, it is logically possible for us to do so. If we do decide that reconciliation is warranted, our efforts to seek better relations with Catholics would be motivated not only by such practical factors but also by ideological commitments. Our tradition has not spared its contempt for nations that have attacked Israel, but it has also praised those who have sought to repair relationships. It knows quite well that sometimes human beings wrong others, and it goes to great lengths to specify what justice demands in such circumstances. But it also prescribes that we not only accept evidence of remorse in other individuals and groups but actively seek to achieve a world of peace. “If a person has been injured, then even if the wrongdoer has not asked his forgiveness, the injured party must nevertheless ask God to show the wrongdoer compassion, even as Abraham prayed to God for Avimelech (Genesis 20:17) and Job prayed for his friends. Rabbi Gamliel said: Let this be a sign to you, that whenever you are compassionate, the Compassionate One will have compassion upon you. (Talmud, Bava Kamma 9:29-30).