GEN824 A clear distinction can be seen in Judaism between stages of drinking.  While Noah and Lot got drunk and committed horrible acts that the Torah condemns, Abraham drank wine with Mali Tzedek after defeating the four kings [this verse], and it seems from the Torah that there was nothing wrong.  Apparently, Abraham’s drinking was moderate and therefore not condemned.  The Talmud records Pesachim 113b that one of the three types of people that God loves is a person who does not get drunk.  [The other two are those who do not get angry, and those who are forgiving – AJL].  AMEMEI 59

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GEN844 In a Jewish covenant, brit, the verb lichrot, to cut off, is used to describe the forging of a brit.  Nehemiah 9:8.  To forge a special covenant with Abraham (in addition to the brit milah), God commanded Abraham to cut the pieces of three animals in half [this verse].  What is the significance in cutting off in forming a brit? Only when each party “cuts off” something of himself, gives up some of his own identity, can this new unit, a new creation, emerge.   AMEMEI 159

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GEN879 Radak (commentary on this verse) explains that the mark of the brit milah must specifically be made upon the organ of procreation to symbolize that each Jews must overcome his animalistic, physical desires.   This is echoed by Rabbi Judah Halevi, Kuzari 1, 115.   Isaac Irama (commentary of Akedat Yitzchak on Genesis 17) explains the symbolism of the circumcision a bit differently and stresses the national symbol. He says that this commandment binds all Jews together.  By putting a physical demarcation upon each Jews, separating him as a Jew from the non-Jews, all Jews will feel a special kinship, causing more harmony among Jews.   AMEMEI 156-7.

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GEN898 In Judaism, belief is secondary to action, and one is judged on the basis of what one does, not what one feels, thinks, or believes.   There are numerous Jewish sources demonstrating this fundamental viewpoint of Judaism.   Abraham left the presence of God Himself to perform the mitzvah of welcoming strangers into his home.  From here, the Talmud Shevuot 35b learns that performance of a religious action supersedes even the emotional feeling of being with God Almighty.   God says that it is preferable not to believe in God as long as the Jewish people keep the commandments of the Torah Jerusalem Talmud, Chagigah 6b.  (Of course, the goal of Judaism is to accomplish both, but action precedes feeling and belief.)  AMEMEI 39-40

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GEN919 Since proper speech is so important and it is so easy to sin by speaking harmfully about others, it is preferable in Judaism to speak as little as possible.  According to the Mishnah Avot 1:15, one should say very little but do a lot.   A person’s actions should speak for that person.  It is much better to promise a little and deliver a great deal rather than vice versa.   Abraham promised his guests a little water and bread, but gave them an entire feast fit for a king.   In addition to minimizing the potential for hurting someone, by promising less than one intends to do, a person does not raise false expectations.  Rabbi Shimon said Avot 1:17 that the best speech is no speech at all—silence.   Ecclesiastes 3:1 and 3:7 clarifies this notion when he says that there is a time for speech and a time for silence.  A person must train himself or herself to know when it is proper to be quiet and not say anything.  AMEMEI 278-79

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GEN950 The Talmud Yevamot 65b says that a person may lie for the sake of peace …   What does this now mean? Is an adulterous husband now “permitted” to lie to his wife about his affair “for the sake of peace,” for example, so that his wife doesn’t divorce him? This principle can be extended to absurd limits.  What is this passage actually telling us? …   [Lengthy discussion]  while it might be technically and biblically permitted to tell half-truths in nonlegal situations, Judaism [cannot] permit this “loophole” to be used by the common person in an everyday situation. Everyone would take advantage of it and misuse it, much the same way that people lie today in American society … a Jew should always try to tell the truth, whether in a courtroom situation or a social situation, as we cannot hope to differentiate between a “permissible” lie and a “prohibited” lie.  AMEMEI 293-6

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GEN974 Judaism’s greatest blessing for a person is a family that follows in his or her footsteps.  One of the blessings in the morning prayers with which we beseech God is that Torah should be sweet not only in our mouths, but in the mouths of our children, grandchildren, and all those that are born from our family.   Taanit 5b. Thus, the continuity of Judaism through family is paramount in Judaism.  Although he did not succeed in achieving the perfect, united family, Abraham understood its importance, and God recognized Abraham’s greatness for understanding its significance (more important than all the other things he did in his life).   [This verse]. Specifically, when God wanted to destroy the city of Sodom, the Almighty said I cannot hide my plans from Abraham, not because he is righteous or has withstood my tests, but because he will instruct his children after him to uphold the commandments of God.   AMEMEI 71  

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GEN1066 Rashi [commentary on this verse] explains that they wanted the men for homosexual purposes, based on the previous uses of the verb “knowing” in the Torah as being associated with the sexual act. Genesis 4:1.   This was apparently common practice in that society, and hence this is the origin of the term “sodomy.”   All of these Torah examples [i.e., Potiphar bought Joseph for homosexual purposes Sotah 13b; commentaries of Genesis 6:12 RE each species “corrupted its way;” Noah’s grandson, Canaan, committed sin with him while Noah was drunk Genesis 9:22-24] have in common the fact that homosexual activity was common in these cultures and that God disapproved.   Consequently, some of these societies were eventually destroyed.  This, once again, shows that Jews may not engage in such activity and imitate the mores of these foreign societies.  AMEMEI 140

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GEN1068 Peer pressure seems to be a very powerful force in our society, causing people to alter their intended actions and behavior. … Lot was affected by the peer pressure of that evil place. … The Talmud Baba Kamma 92b …. unequivocally proves [from various Bible situations] that he who associates with unsavory characters will become unsavory and he who associates with pure individuals will, in turn, eventually become pure.   Thus, the effect of peer pressure is clear. AMEMEI 214-5

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GEN1109 [This story] shows us the potential negative impact of peer pressure.   When Sarah saw that her handmaiden, Hagar, and Hagar’s (and Abraham’s) son. Yishmael, negatively affected Abraham’s (and Sarah’s) younger, “true” son, Isaac, she ordered Abraham to throw both Hagar and Yishmael out of the house. It is clear that Sarah was fearful that negative peer pressure by Yishmael and his mother might influence Isaac.   Abraham was in a quandary because, on the one hand, he understood Sarah’s request, but on the other hand, he was reluctant to throw out his own flesh and blood.   It was God Himself who came to Abraham and said to listen to Sarah because the potential impact of peer pressure is more important than the desire to retain your relatives in your household (Abraham himself came to this same conclusion earlier with Lot, but Lot was not a son).   AMEMEI 214-5

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