GEN1115 Hesed … generally implies a relation based on reciprocal obligation. Hesed is debt to be paid, as in the phrase gemilut hasadim.   The particular individual concerned may not be in a position to pay back but it is understood that hesed applies to acts that bind society together in a relation of mutuality. Now this hesed relation is possible and even mandatory between Israel and other nations, that is, Jew and non-Jew.  The world as a whole is said to be built on hesed (Psalm 89:3). Thus, Abimelech addresses Abraham: “According to the hesed I have done to thee thou shalt do to me.” And Abraham swears accordingly [this verse].   Coming to our own time this represents a high standard of international relationships but it is within the bounds of the humanly possible.   To expect us to love our enemies is outside the bounds o the humanly possible.   And Judaism does not require it.   The specific command, “Thou shalt love they neighbor as thyself” Leviticus 19:18 has particular reference to the Jewish people.   FOXMJE 59

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GEN1117 If you hate someone, you should tell the person why you hate him or her and what this person has done wrong, says Maimonides.   Book of Commandments, negative Mitzvah 302.   Sefer HaChinuch, Mitzvah 338 continues this theme and also says that openly stating one’s hate removes any violation of the sin of hatred, which must take place only in one’s heart to be a Torah violation.  However, by announcing his hate, the person does violate the prohibition of taking revenge and does not fulfill the Mitzvah-commandment of “loving one’s fellow neighbor as oneself.” That is why Abraham openly admonished King Avimelech when his servants had stolen from Abraham.   According to tradition, Abraham observed the entire Torah, so he knew that the prohibition of hatred was to keep that antipathy within his heart.   Thus, he told Avimelech about his feelings and explained why he felt that way.   AMJV 129

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GEN1118 When you reprove someone who has wronged you, have his good in mind.   …. The Chofetz Chayim points out that the Torah does not state that Avraham reproved Avimelech for stealing his (Avraham’s) wells.   Rather, Avraham admonished Avimelech for not having prevented his servants from behaving dishonestly.   It was the wrong that bothered Avraham – that the servants were not restrained – and not his person loss.   HaChofetz Chayim, vol 3.   When you admonish someone for having wronged you, do not allow personal anger to taint the reproach.   Your goal should be to correct the other person’s behavior and not to “get even” with him.  PLYN 84-5

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GEN1116 And afterwards it is written Genesis 21:27: “And they both entered into a covenant.”  This teaches us that reproof leads to peace.   Sifrei, Deuternonomy.  TEMIMAH-GEN 98

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GEN1119 [This was an act of Chesed].  AHAVCH 23

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GEN1120 Avoth de R. Nathan (Chap 7) adds that he built large mansions by the wayside and left provisions there for the sake of passersby (see Sotah 10a).   How worthy would it be for man to learn this virtue from Abraham our forefather!   Every person should arrange to have a guest rom. When his guest leaves in the morning, he will, then, naturally fulfill the mitzvah of escorting him.   The letters of the word eshel (tamarisk tree) are initials: aleph stands for achilah, eating; shin for shethiah, drinking; lamed for leviah, escorting.   Others have lamed for linah, lodging.   Chazal have stated “and if one is unable to fulfill the mitzvah of providing the guest with food and drink properly, is he therefore not to perform the mitzvah of providing lodging and escorting?” AHAVCH 197-8 (Continued at [[DEUT1034]] Deuteronomy 20:7 shed AHAVCH 198)

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GEN1121 A great quality is the quality of wealth. For when a person has wealth and does good deeds, he merits the Wrorld to Come, as it is said, “Wealth and riches are in his house; and his merit endureth forever” Psalms 112:3.   Not only that, but he is shielded in this world from harm and evil occurrences like a person who is in a fortified city.  As it is said, “”The rich man’s wealth is his strong city and a high wall to his own conceit” Proverbs 18:11.  …Great is the quality of wealth.  Wealth comes to a person from God, as it is said, “Both riches and honor come of You” Chronicles 1 29:12. And it is said, “Mine is the silver and Mine is the gold, says the Lord of Hosts” Haggai 2:8. And thus he says, “For all things come of You. Of Your own have we given You” Chronicles 1 29:14.   HTBAJ 130-1

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GEN1122 In a beautiful legend [Midrash Psalms 37] related to Abraham, we are again reminded of the virtues of hospitality.   In [this verse], Abraham plants an eishel (tamarisk tree) in Beer Sheba, and there he calls on the name of Eternal everlasting God.   The rabbis interpreted the Hebrew word eishel as an acronym, represented eating, drinking, and escorting, thus suggesting that the virtue of hospitality is analogous to a fruit-bearing tree, for by means of hospitality, Abraham planted a tree for himself in heaven that would produce for him fruits of reward. ISAACS 96

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GEN1123 Rab and Samuel differ as to what this was. One said it was an orchard from which to supply fruit for the guests at their meal.   The other said it was an inn for lodging in which were all kinds of fruit Sotah 10a.  And we can speak of planting an inn for we find the expression planting used of tents, as it is said, Daniel 11:45 “And he shall plant the tents of his palace.”   Rashi.   SEFARIA.ORG  

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GEN1125 One should employ the means that will help one attain the high degree of the pious, who are worthy of this Divine grace.   These [means] are as follows: acting in accordance with the qualities of the ascetics, who shun this world; banishing the love and preference for this world from one’s heart, and replacing it with love of the Creator, may He be exalted; devotion to Him; delighting in Him; feeling (spiritually) lonely in the world and among its inhabitants; and adopting the practices of the prophets and pietists.  And then one should have trust in God, that He will bestow grace upon him – as He bestowed grace upon them – in the World-to-Come.   But one who trusts that God will bestow this upon him without the medium of good deeds is ignorant and foolish, and is Iike those of whom it is said, “They act like Zimri, and expect a reward like that of Pinchas” [Numbers 25:6, 10-14] Sotah 22b.  What distinguishes people of this high degree is that they guide God’s servants to His service, exhibit patient endurance in time of trial and tribulation, and regard everything else as of slight importance, when compared with the fulfillment of the Creator’s commandments.   This you know from the account [which begins] [this verse] and from the stories of Chananyah, Mishael, and Azaryah in the fiery furnace (Daniel 3), Daniel in the lions’ den (ibid. 6) and the ten martyrs.   DUTIES 445-7

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