GEN812 If Genesis 14 does not preserve a record of a battle of Abram or provide a guide to how wars were really fought at some point in history of ancient Israel, this text does record how its author pictures a battle of Abram, and that image is filled with informative significance for understanding the history of ideas of war in Israelite culture. The patriarch is portrayed as socially equivalent to the warrior kings around him, but a leader who undertakes war only for defensive purposes to right an injustice, and who does not seek to profit from the battle.  The author who creates such an image of Abram would presumably believe10 in the use of military power for moral purposes. This already says a great deal. NIDITCH 12

SHOW FULL EXCERPT

GEN813 The Talmud implies Ketubot 51b that a person who is a political prisoner or a prisoner because of his Judaism has the same status as an actual captive.  Based on this equality, the obligation to secure freedom for Jews who are denied their ability to practice their Judaism openly is no less a mitzvah than freeing Jews behind physical bars.  Thus, the obligation to help Jews in Syria denied their religious freedom or Jews anywhere in the world under a dictatorship that prevents their freedom to behave as Jews (as was the case for many years in the Soviet Union) has precedence over any other obligation, according to the Shulchan Aruch. Yoreh De’ah 252:1,3. AMEMEI 198

SHOW FULL EXCERPT

GEN815 We are obligated to do all we can to sve someone who is held captive. The Torah goes into detail about the war of the four kings against the five kings in order to show us how much Abraham exerted himself in his effort to save the captive Lot.  This was a fulfillment of the commandment to save a person whose life is in danger (see Leviticus 19:16). Although Lot had only himself to blame for choosing to dwell in Sodom amongst wicked inhabitants, Abraham did all he could to save him.  Ahavas Chesed, Introduction.  The Ramban points out that it probably took Abraham a long time to reach Lot and free him, because the distance he traveled was great.  From this we learn that we must try to free someone from captivity, no matter how much time it entails.  PLYN 48-49

SHOW FULL EXCERPT

GEN814 The Talmud speaks of redeeming captives as a mitzvah rabbah, a great commandment Baba Batra 8b.  The first Jew to do so was Abraham. … Rabbenu Bachya ben Asher, author of Kad HaKemach, noted that because of the significance of this commandment, God referred to it in the first of the Ten Commandments, when He declared: “I am the Lord your God Who brought you out of the land of Egypt, the house of bondage” Exodus 20:2.  In Rabbenu Bachya’s words, “God did not describe Himself as the One ‘who created heaven and earth’ because He wanted to mention the commandment to redeem captives – 600,000 of them in this case – which is greater than the might wonder of Creation.” … Maimonides rules that “the ransoming of captives has precedence over the feeding and clothing of the poor.  Indeed, there is no greater commandment than the ransoming of captives, for not only is the captive included in the category of the hungry, the thirsty, and the naked, but his very life is in danger Laws of Gifts to the Poor 8:10.  Specifically because captives’ lives are at stake, the Shulchan Aruch rules that not only is this a preeminent mitzvah, but that speed is a necessary component in its fulfillment: “Every moment one puts off redeeming captives, where it is possible to do so sooner, is like shedding blood Yoreh Deah 252:3.  TELVOL 2:249-250

SHOW FULL EXCERPT

GEN816 There were ten generations from Noah to Abraham, which informs [us] how great is His patience: for all those generations continued to anger Him, until Abraham our Father came and received the reward that was due them all. Pirkei Avot V:3  Why did Abraham stand alone against the world about, fighting to reach it a new truth, until as [Genesis Rabbah xli 8 (ad loc.)] explains he was called Abraham the ivri because all the world was me-ever ehad, on one side, while he stood me-ever aher, on the other side – ranged against it? This Patriarch, our tradition teaches, was the very personification of hessed, the quality of loving-kindness.  He taught his life-giving faith because he cared deeply for people. When he learned that his nephew Lot had been captured in battle, Abraham gathered his men and fought superior numbers to rescue him. [this verse through 14:16]. When the Almighty informed him of the imminent destruction of Sodom, Abraham pleaded, entreated, “bargained” for the lives of people who, as knew well, were evil incarnate. Genesis 18:23-33.  The Midrash paints a stark portrait of Sodom and Gomorrah: Anyone travelling through would be robbed of everything and left to starve.  A daughter of Lot once took pity on a beggar who came there and she kept feeding him surreptitiously.  When the people of Sodom found out, they burned her to death. [Sefer haYashar, Vayyera, based on Talmud, Sanhedrin 109a; Pirke d’R. Eli’ezer xxv, etc.] This finds confirmation enough in Scripture’s account of the whole town gathering before lot’s door when they discovered that he gave lodging to three strangers. Genesis 19:4-5.  If Abraham believed that these people were permanently evil, would he have pleaded for them? Even they, he must have believed, could eventually be reached and made human with the faith that leads to the one true Deity.  True to his principle (says the Midrash), Abraham kept “open house”: his dwelling was open to the four winds. Any passer-by from any direction was welcome to enter and eat at his table. What price did he ask for his “oasis” in the desert lands? – that the stranger give thanks to the Almighty. Avoth d’R. Nathan A7, Talmud, Sotah 10a, Midrash Tanhuma, Hayye Sara 4; Genesis Rabbah liv 6, etc.  And the Talmud states succinctly: Whoever has compassion on people, it is certain that he is a descendant of Abraham our father. Betzah 32b  Abraham was not a tzadik in peltz [See  6:9 Noah SINAI3 -5]. He found a world icy cold with fear and insecurity, in which people thought only of themselves. Each worshipped his own little idol, for his own bit of safety and wellbeing. Abraham spent a lifetime trying to warm the world with the knowledge of a Creator show old readily safeguard and provide. Scripture states, “Thou are the Lord God who didst chose Abram … and Thou didst find his heart faithful …” Nehemiah 9:7-8 The Almighty chose him as He had chosen Noah – but Abraham was truly a “find”: in him the Almighty discovered a loyalty and devotion far beyond the call of duty.  SINAI3 17-8

SHOW FULL EXCERPT

GEN817 Whoever has within him these three qualities, is of the disciples of Abraham our Father; but [if he has] three ‘other” qualities, he is of the disciples of the wicked Balaam. [If one has] as good eye, an humble temperament, and a lowly spirit, [he is] of the disciples of Abraham our Father; [if he has] an evil eye, a haughty temperament, and an insatiable spirit, [he is] of the disciples of Balaam the wicked. What difference lies between the disciples of Abraham our Father and those of Balaam the wicked? The disciple of Abraham our Father eat [enjoy the fruits of their virtue] in the world-to-come; for it is stated, “There is inheritance enough to bestow upon My friends, and their treasuries will I fill.” Proverbs 8:21 But the disciples of Balaam the wicked inherit Gehinnom (purgatory) and descend into the pit of destruction; for it is stated, “and Thou, O God, wilt bring them down into the pit of destruction; men of blood and deceit shall not live out half their days; but I will trust in Thee.” Psalms 55:24. . .  Pirkei Avot V:22  Did [Abraham] bear the Holy One an abiding dedicated love? Most certainly: as we learned from an earlier mishnah (4) his was a religious devotion that withstood ten trials, until the Almighty Himself called him “Abraham My friend.” Isaiah 41:8. Was he involved in controversy and conflict only “for the sake of Heaven”? We know how the Midrash interprets Scripture’s title, Abram ha’-ivri (the Hebrew): all the world was at ever ehad, on one side and he at ever aher, on the other side; all the generations worshiped idols, and Abraham arose and separated himself; he would not be like them. [this verse].  From childhood on, he was a non-conformist, working with all his energy to establish and spread his vital, undaunted faith.  SINAI3 198-9

SHOW FULL EXCERPT

GEN818 The first Jew, Abraham, was called a Hebrew [this verse] because, according to the Midrash Genesis Rabbah 42:13, the terms means that, regarding belief and action, the entire world was on one side while Abraham was on the other side (Ever).  Abraham’s actions and beliefs separated him from all others.  AMEMEI 122

SHOW FULL EXCERPT

GEN819 The very names of the Jews as a Jewish people in the Torah all refer to disagreements and arguments.  The first name describing the Jewish people, named for its founding father, is Abraham “the Hebrew.”  His descendants were often called Hebrews.  Among the various explanations of this word is the Midrash that states that Abraham was called this because of his lone opinion and philosophy of life that [was] different from everyone else’s and [was] not tolerated by the non-Jewish world. Genesis Rabbah 42:13.  He fought for his beliefs and was able to survive even threats to his life.  AMJV 346-7

SHOW FULL EXCERPT

GEN820 R. Avahu said in the name of R. Elazar: “Why was our father Abraham punished and his children enslaved in Egypt for 210 years? Because he pressed Torah scholars into service, as it is written: ‘And he roused his disciples, who had been reared in his household’” Nedarim 32a TEMIMAH-GEN 64

SHOW FULL EXCERPT

GEN821 Jewish law does not require someone to intervene when the risk to his life is substantial.  Professor Aaron Kirschenbaum explains: “The whole purpose of the obligation ‘You shall not stand by while your neighbor’s blood is shed’ [Leviticus 19:16] is the preservation of life.  If its fulfillment can be accomplished only by the sacrifice of the life [of the world-be rescuer], then its purpose has been undermined and frustrated.  Under such circumstances, the obligation falls away.  But while there is no obligation to intervene, it is still viewed as an act of heroism, and worthy of great praise.  [Example] Abraham risked his life to save his captured nephew Lot, although Abraham was in no way endangered by the forces who had taken Lot prisoner.  TELVOL 2:366

SHOW FULL EXCERPT