Published in 1878, 'Anna Karenina' is a novel by Leo Tolstoy that delves into the complexities of Russian society in the late 19th century. The story centers around the extramarital affair between Anna Karenina, a married socialite, and Count Alexei Kirillovich Vronsky, which scandalizes the social circles of Saint Petersburg. The novel also follows the parallel story of Konstantin Levin, a wealthy landowner, and his struggles with marriage, faith, and managing his estate. Tolstoy explores a wide range of themes including love, loyalty, betrayal, hypocrisy, and the differences between rural and urban life. The novel is known for its detailed character development and its profound commentary on the human condition[2][4][5].
Rabbi Abraham Isaac HaCohen Kook's "Orot HaTshuva" (Lights of Repentance) offers a profound and multifaceted exploration of teshuva (repentance) within the context of Jewish thought. It delves into the individual and collective dimensions of repentance, examining its transformative power for both personal and communal life. Kook's work is characterized by its mystical and ethical insights, emphasizing the interconnectedness of individual and communal spiritual growth. He explores the concept of teshuva as a process of spiritual renewal and restoration, highlighting its role in repairing the world. The book's insights continue to inspire and challenge readers today.
Rabbi Joseph B. Soloveitchik's "Al-Hachuvah" (On Repentance) is a profound exploration of teshuva (repentance) in Jewish thought. It delves into the psychological and spiritual dimensions of repentance, examining the process of self-reflection, remorse, and the transformative power of returning to God. Soloveitchik's work is characterized by its intellectual rigor and its sensitivity to the human condition. He masterfully blends traditional Jewish sources with modern philosophical insights. The book offers a nuanced understanding of repentance, emphasizing its transformative potential for both the individual and the community.
To expect women and men of flesh and blood to live lives of ethical perfection is to expect too much. Lapses in judgment, ignorance, vice, and sin are inescapable parts of the human condition. Each year, on Yom Kippur, the Jewish Day of Atonement, we recite the Al Het prayer, enumerating over 40 sins that we have committed. Sinning is natural, or, as the poet Alexander Pope famously put it, “to err is human, to forgive divine.”
And there’s a deep truth to that, for while error and vice are natural to the human condition, religion has introduced into the moral landscape the human imitation of God’s compassion that releases us, and allows us to release one another, from the crushing burden of guilt and vice. That religious innovation is forgiveness, and it plays a central role in the ethical life of Jews and Christians.
A society without forgiveness, in which moral stain can never be wiped away, in which no mechanism for absolution exists, is a society that will grow fearful, fragmented, feeble, and frail. A society that is properly calibrated to the inescapable truths of human sin, and also has an instrument that absolves the sinner and and enable him or her to rejoin society, is resilient. A few years ago, American was bound up in a spate of so-called cancellations in which public figures stood accused of some wrong action, wrong statement, or wrong thought, and were deemed unfit for employment or standing in society. And, in the progressive circles that led these efforts to purify the public arena, no apology would suffice. No cleansing was sufficient to remove the stain: once a bigot, always a bigot.
It was around that time that a group of Jewish and Christian theologians began meeting to discuss the idea of forgiveness. Over the course of several years of study, reading, and discussion, a statement emerged. “Forgiveness: A Statement by Jews and Christians” was published in the February 2025 issue of First Things magazine.
But of course, something of civilizational significance happened while this group convened, and that was the October 7 Hamas attacks, and the adulation of the attackers by American and European activists. In the face of such evil, could forgiveness be offered? Should it be? What are the limitations on forgiveness and what are the moral obligations on the part of the penitent seeking forgiveness?
Two of the statement’s signatories, Tikvah’s chief education officer Rabbi Mark Gottlieb and the Villanova University professor Anna Moreland, join Mosaic’s editor Jonathan Silver to discuss these and related themes.
The Tikvah Podcast 