GEN772 Over three thousand years ago, when God revealed himself to Abraham, the first Jew, He told him, “And you shall be a blessing” [in the lives of those with whom you come in contact; this verse].  I think it is fair to say that if we undertake to incorporate into our behavior the age-old Jewish teachings in this book, we too will become a blessing in the lives of all those with whom we come in contact, and a blessing in our own lives as well.  TELVOL 1:5; TELVOL 2:3

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GEN773 Over three thousand years ago, when God revealed himself to Abraham, the first Jew, He told him, “And you shall be a blessing” [in the lives of those with whom you come in contact; this verse].  I think it is fair to say that if we undertake to incorporate into our behavior the age-old Jewish teachings in this book, we too will become a blessing in the lives of all those with whom we come in contact, and a blessing in our own lives as well.  TELVOL 1:5; TELVOL 2:3

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GEN774 In Judaism, how people react to a Jew’s action is indeed very important.  The very essence of being Jewish is how one impacts not only upon oneself but also upon others.  Therefore, to consider the reaction of others as unimportant is to contradict a fundamental precept in Judaism, because it does not allow a Jew to fulfill his or her overall mission.  The very first Jew, Abraham, is promised by God that he will be a blessing to all people of the world, not just to Jews.  This indicates that others would aspire to be like Abraham.  [Rashi]. Every action that Abraham took was scrutinized by others, and rightly so.  Had Abraham acted in a way that would have affected people negatively, he would not have been able to succeed in his goal to inspire others to believe in one God.  This is not just Abraham’s mission, but it is also the mission of every Jew.  AMJV 314 (Continued at [[DEUT208]] Deuteronomy 6:5 love AMJV 314)

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GEN775 We should offer others our blessings.  … When the Torah states that God will bless “those who bless you,” it refers not only to someone who blesses Abraham, but also to someone who blesses a descendant of Abraham. Chulin 49a.  Rabbi Yechezkail Levenstein cited this verse in a letter he wrote to show that blessing one’s friend is a very worthwhile action.  When you bless another person, you merely offer a few words, in return for which the Almighty give you His bountiful blessings.  (Ohr Yechezkail, p.4).  Remember—when you greet a fellow Jew with a cheery “Good morning” or “Good night,” you are blessing him, and you will be blessed.  Don’t merely mumble the words.  Be sincere and keep in mind that in essence you are saying, “I pray that you should have a good morning.” (Eved Hamelech, Brashis, p. 51a). It is fitting to give a blessing for success to one who embarks on a business venture or undertakes a new job. If, however, the work being done is prohibited by the Torah, it is forbidden to give a blessing.  Mishnah Berurah 346:7.  PLYN 44-55

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GEN776 See [[GEN767]] Genesis 12:1 go LOC 62-3

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GEN777 Hashem promised Avaham Avinu [this verse]. One who curses another Jew brings upon himself a curse from Hashem. You should not live in a place where people are accustomed to curse each other. Sometimes their excessive cursing can cause people to become heretics. Sefer Chassidim ch. 480. CASTLE 391

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GEN778 [Regarding] the poor in intelligence – the person who has no Torah education – the more fortunate person should consider ways to attract him to the Torah.  This is certainly of paramount importance.  As the Talmud puts it Baba Metzia 85a: “R. Shumel b. Nachmani said in the name of R. Yonathan: Whoever teaches his friend’s son Torah becomes worthy of sitting in the heavenly Academy.” Chazal stated further Sanhedrin 99b: “Resh Lakish said: “Whoever teaches his friend’s son Torah is regarded by Scripture as if he created him…” On the Mishnaic dictim Avot 1:12: “Love people and bring them near to Torah,” Avot deRabbi Nathan has this to day (Chap. 12): “One should bend men and lead them under the wings of the Shechinah in the way that Abraham our father used to make men bend, and then lead them under the wings of the Shechinah … as it says [this verse]: “And the souls that they had made in Haran.”” One should be aroused to the same degree of compassion for such people as of he had seen someone naked without anything to wear. Indeed how shall that unfortunate clothe his soul in the upper world, if he is so bare of Torah and Mitzvoth?  AHAVCH 222

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GEN780 Abraham could not bear to know the “Truth” and see others around him who did not know or did not understand.  That is why he had a four-door tent, open to every direction, and he constantly invited guests in.  After a sumptuous meal, the strangers asked Abraham why he was so generous, and then Abraham explained the new idea about only One God called monotheism. Sotah 10b.  People were impressed both with Abraham’s idea and his charisma, and many people began to believe.  Thus, when God asked Abraham to leave his homeland and go to Canaan, he brought with him “people that he had made [acquired].”  The Talmud Sanhedrin 99a asks how can one human being “make” another human being and answers that through teaching a person Torah, you can “make” his or her soul.  Thus, Abraham reached out to everyone and taught everyone who would listen and convinced many people to believe.  AMEMEI 218

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GEN779 A person needs to set himself solely to understand and grow wise through the fields of wisdom and comprehension that convey the glory of his Maker, to the extent of the ability that a person has to understand and realize.  This is among the commandments that a person has a duty to observe at every occasion and every moment.  Included in this mizvah [is the obligation] to bring human beings closer to His service and worship (blessed is He), and to make Him beloved by His human beings, as Abraham our father did (peace abide with him) – as scripture states, and the souls that they had formed in Haran [this verse].  For this reason the Holy One, blessed is He, called him His friend, as it says, Abraham My friend. Isaiah 41:8. CCCBM 15

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GEN781 If we teach someone Torah it is as if we have created him.  Rashi cites the Midrash [Genesis Rabbah 39:14] which relates that Abraham converted the men and Sarah converted the women.  The Torah, therefore, credits Abraham and Sarah with making them, as it is written, “that they had made.”  The Talmud Sanhedrin 99b states in connection with this verse, that when one person teaches another Torah, God considers it as if he has created him.  Teaching Torah is the greatest chesed [act of loving kindness] that one can bestow upon another person.  If you give someone food or money, you are helping him for a limited amount of time.  But if you teach someone Torah, you are helping his soul for all eternity. … Therefore, a person should cherish the opportunity to teach Torah to others.  One errs if he thinks that only professional teachers and scholars are able to teach Torah.  Anyone who has accurately acquired even a small amount of Torah can and should find some time to share his knowledge with those who know less. There are many people who did not have the opportunity to study Torah when they were young, but who would be anxious to begin learning if offered the opportunity. … If someone wants to each but for some reason is not able to teach an entire class, he should at least try on an individual basis.  … The Chofetz Chayim writes that although teaching Torah is an act of chesed, a person does not fulfill his obligation to do chesed if he does not also help others with their material needs. Ahavat Chesed, part 3, ch. 7, ft.   PLYN 45-6

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