Mesorat%20hashas for Bava Kamma 8:7

אַף עַל פִּי שֶׁהוּא נוֹתֵן לוֹ, אֵין נִמְחָל לוֹ עַד שֶׁיְּבַקֵּשׁ מִמֶּנּוּ, שֶׁנֶּאֱמַר (בראשית כ) וְעַתָּה הָשֵׁב אֵשֶׁת וְגוֹ'. וּמִנַּיִן שֶׁלֹּא יְהֵא הַמּוֹחֵל אַכְזָרִי, שֶׁנֶּאֱמַר (שם) וַיִּתְפַּלֵּל אַבְרָהָם אֶל הָאֱלֹהִים וַיִּרְפָּא אֱלֹהִים אֶת אֲבִימֶלֶךְ וְגוֹ'. הָאוֹמֵר סַמֵּא אֶת עֵינִי, קְטַע אֶת יָדִי, שְׁבֹר אֶת רַגְלִי, חַיָּב. עַל מְנָת לִפְטֹר, חַיָּב. קְרַע אֶת כְּסוּתִי, שְׁבֹר אֶת כַּדִּי, חַיָּב. עַל מְנָת לִפְטֹר, פָּטוּר. עֲשֵׂה כֵן לְאִישׁ פְּלוֹנִי, עַל מְנָת לִפְטֹר, חַיָּב, בֵּין בְּגוּפוֹ בֵּין בְּמָמוֹנוֹ:

Even though he gives him (bosheth payment), he is not forgiven until he asks pardon, viz. (Genesis 20:7): "And now, return the wife of this man (Abraham), etc." And whence is it derived that one should not be cruel, but pardon? From (Ibid. 17): "And Abraham prayed to G d (that Avimelech be forgiven), and G d healed Avimelech, etc." If one says (to another): Blind my eye, cut off my hand, break my leg (and the other does so), he is liable. (If he asks:) "On condition that I not be liable?" [and the first responds: "Yes," in spite of this,] he is liable. [For there is a "Yes" which is like a "No." The "Yes" in this instance is to be understood as a "questioning" one; for men are not apt to "waive" bodily pain.] (If one says to another:) Tear my clothing, break my pitcher (and the other does so), he is liable. (If he asks:) "On condition that I not be liable?" [Even if the first responds: "No"], he is not liable. [For his "No" is like a "Yes," as if he said to him: "Did I not tell you, on condition that you not be liable?" Therefore, he is not liable, men being wont to "waive" property damage.] (If one says to another: "Do thus to that man," (and the other asks:) "On condition that I not be liable?" he is liable both for (injury to) his body and (damage to) his property.

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