GEN1080 [Baba Kamma 8:7 citing this verse and Genesis 20:17]   A number of points about the character of forgiveness in rabbinic tradition emerge from this passage.   First, the sages of the Mishnah clearly recognize that injury to another person entails two separate offences.   In addition to the material harm, which one rectifies through monetary compensation, there is also a more intangible injury, which can be remedied only through seeking forgiveness.  This is significant in that it implies an awareness of what Lauritzen has called the “moral gap” created when one individual harms another.   Furthermore, this Mishnaic passage suggests that, as Lauritzen put it, the purpose of forgiveness is essentially restorative.   Just as one restores a situation of material equity though the payment of damages, one must likewise restore that state of moral equilibrium that has been disturbed by the offense in question.   Such reconciliation can be accomplished only by seeking forgiveness directly from the individual harmed.   Moreover, we may infer from [this verse and Genesis 20:17] that the duty to seek and grant forgiveness is not limited to cases of material injury.   Indeed, in the biblical episode referred to Genesis 20:1-18 Abimelech has only offended Abraham, not injured him, [The story of Abraham and Abimelech in Genesis 20 is somewhat incongruous with the case that the Mishnah presents.  Here Abimelech’s offense against Abraham, if it can be called that, is prompted by Abraham’s own concealment of Sarah’s true identity from him.   The connection appears to be that once Abimelech is informed of his offense, he both compensates Abraham monetarily (which conforms with the Mishnah’s principle) and pleads for forgiveness.   Abraham’s intercession with God on Abimelech’s behalf, then, would be taken as an indication of Abraham’s willingness to forgive.] and yet the rabbis say that this is just the sort of situation in which forgiveness is required.  PASTIMP 87

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GEN1084 If we have wronged someone we are obligated to ask for his forgiveness.   … The Chofetz Chayim used to say that transgression against a fellow man is worse than a transgression against God.   You can always ask God for forgiveness.   But if you have sinned against a fellow man, how will you ask him for forgiveness if he has moved far away and you do not know his address? Rabbi Schmuel Pliskin in Der Chofez Chayim, p. 25   PLYN 78

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GEN1081 After we have requested forgiveness, we should ask the person whom we hurt to pray to God on our behalf.   This advice is based on three biblical episodes.   [This verse].  Later, when Miriam and Aaron sinned against Moses, and Miriam was punished (it seems that she was the primary offender), Aaron asked Moses to pray for her; after Moses did so, she was soon healed of leprosy Numbers 12:11-13.   Finally, Job’s friends slandered him by insisting that all his sufferings (the death of his ten children, he sickness, and the loss of his wealth) were God’s punishment for evil he had done.  At the end of the book, God reproved the friends for having spoken so cruelly, then instructed them to pacify Job: “Let Job, my servant, pray for you, for to him I will show favor and not treat you vilely” Job 42:8.   TELVOL1:165  

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GEN1083 If one strikes his friend, even though he recompenses him for the injury, his pain, his medical expenses, his unemployment, and his shame, he is not forgiven until he asks him for forgiveness, as it is written: “And now, return the wife of the man, for he is a prophet, and he will pray for you” [that you be forgiven]. Baba Kamma 92a TEMIMAH-GEN 94

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GEN1086 If he were not a prophet, it would not be necessary to return her? – This is the meaning: “Return the wife of the man,” and as to your saying: “Did he not say to me: ‘She is my sister’? he is a prophet and has divined your motives from your deportment.  If a visitor comes to a city, is it customary to ask him: “Is she your wife or your sister”! From here it is to be derived that a Noachide incurs the death penalty in such instances of capital offense where he could have learned the truth and did not. Makkoth 96 TEMIMAH-GEN 94

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GEN1089 The Omnipotence of God created in the heart of the Jew a sense of reverence for the life around him and a holy awe for its mysteries. The pages of Holy Writ reflect such longings and sensation. [this verse, Exodus 1:17, 3:6; Psalm 2:11; 8; 111:5; Proverbs 1:7; 9:10, 15:33, 16:6].   LEHRMAN 153

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GEN1087 Here Abraham is speaking to someone who is foreign to the religion of ancient Israel, but he assumes that Abimelech would understand exactly what he meant by “fear of God” – a sense of common decency or ethical awareness which would keep Abimelech from murdering him to acquire his wife. This meaning is evident also in the case of the (probably Egyptian) midwives who refrain from killing the Israelite newborn males because “they feared God” Exodus 1:21. Conversely, in the aftermath of the Exodus, when the Amalekites attacked the Israelites who were particularly defenseless and vulnerable, Deuteronomy demands that they be wiped out because they did not “Fear God” Deuteronomy 25:18; contrast with Genesis 42:18. (By Elaine Adler Goodfriend, “Ethical Theory and Practice in the Hebrew Bible) OXFORD 36

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GEN1090 The only factor that can ultimately prevent someone from murdering is fear of God.   After God warned Avimelech to restore Sara to her husband, Avimelech summoned Avraham, and demanded an explanation for his claiming to be Sara’s brother.   Avraham told Avimelech that individuals or nations might appear to be great philosophers and humanitarians; they might even have proper manners and good character traits.  But as long as their morality is based on their own logic, we can never be certain that when their desire to do evil is strong, their logic will be able to overcome that desire.  There is only one restraint that we can rely upon to prevent a person from committing a crime: fear of God.  When a person has an overpowering desire to do something wrong, but realizes that God is aware of every hidden act, he will be ashamed to commit the offense.   Avraham therefore said in effect: “Even if you are righteous, since you lack fear of God, I fear that you will murder me to take my wife.” Malbim, commentary on this verse.   PLYN 81

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GEN1088 See [[GEN790]] Genesis 12:13 sister SINAI1 273

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GEN1091 We should forgive people who have wronged us. Avimelech caused Avraham much grief by trying to take away his wife, Sara.   Nevertheless, when Avimelech apologized, Avraham forgave him and prayed to God on his behalf.  The Mishnah cites Abraham’s behavior as an example of how we are obligated to react when asked for forgiveness.  We are forbidden to be cruel toward someone who sincerely seeks our forgiveness; rather we must forgive him wholeheartedly.   Baba Kama 92a; Hilchot Diaso 6:6; Choshen Mishpat 422:1.   It should be noted that Avimelech did not regret his behavior on his own.   He asked Abraham for forgiveness only after God appeared to him in a dream and threatened his life unless he returned Sara to Abraham.   Nevertheless, Abraham forgave him wholeheartedly and prayer for his welfare. Rabbi Avraham Shmuel Finkel in Yad Eliezer, vol. 1, p. 174.  [See also, detailed discussion of laws of forgiveness].   PLYN 82

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