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