Playground bomb shelter in Sderot, Israel

Parashat Lech Lecha, Genesis 12:1–17:27

Rabbi Paul L. Saal, Congregation Shuvah Yisrael, West Hartford, CT

In April 2003, on the eve of the Second Gulf War, I attended a forum of four Nobel Peace laureates. Though the United States invasion the next day proved to be misguided, the words of Elie Wiesel that evening stood out to me as an unfortunate truism. No doubt he shared from the perspective of his own experience of World War Two and the ensuing liberation of Holocaust survivors. He stated, “No war is just, but some wars are necessary.” I recall wondering who gets to make such a determination.

The events of the last several weeks in Israel have left all of us with a plethora of unchecked emotions. Many of us are experiencing extreme anger, and a cloud of darkness seems to hover forebodingly. In this age, war might be inevitable. Few of us can change the trajectory of violence. But we can decide how we relate to the specter of war.

This week’s parasha records the call of Abraham, the first Hebrew, and what is understood as the genesis of the Jewish experience. It includes two well-known affirmations—the promise of progeny to Abraham, and the blessing of Abraham by Malchi-Tzedek king of Salem (Gen 14:18–20). But wedged between is a much less-preached story of war that contains important lessons for us. Abram, as he was originally called, allies himself with the kings of Sodom and Gomorrah, as well as other tribal leaders, to liberate his nephew Lot, his family, and their possessions. I suppose there are several lessons we can gain from this terse narrative. But we can learn from at least two things Abraham does right, and one that he could have done better.

Lesson 1—Give God his due (Gen 14:23)

As a reward for not profiteering off the war, and relying upon his God, Abram is rewarded.

Abram said to the king of Sodom, “I raise my hand in oath to Adonai, El Elyon, Creator of heaven and earth. Not a thread or even a sandal strap of all that is yours will I take, so you will not say, ‘I've made Abram rich!’”

According to the sages of the Talmud, Abraham’s descendants are given the mitzvot of the blue thread of tzitzit and the straps of tefillin as a reward for this response (Sotah 17a). By declining the spoils of war, Abraham attributes the victory to God and not his own military prowess. The mitzvot are reminders that the Holy One is always near to his people. It is God who provides and protects.

Lesson 2—Give others their due (14:24)

I claim nothing but what the young men have eaten, and the share of the men who went with me—Aner, Eschol, and Mamre—let them take their share.

Abraham properly repaid those whom he enlisted, and he fed his men adequately. While he refused any bounty from war, he recognized that those who risked their lives defending and liberating his kin were entitled to remuneration and provision.

Lesson 3—Put people first (14:21)

Rabbi Yochanan asks (Nedarim 32a), “Why was Abraham our father punished that his descendants were enslaved in Egypt for 210 years? Because he prevented people from entering under the wings of the Shekinah, that is, from believing in God.” For it says that after the victory over the four kings Abraham returned all captured property, whereupon the king of Sodom said to Abraham, “Give me back the people. You can keep the goods.” Abraham should have insisted on taking the people with him to teach them to believe in God.

Though this is a fanciful accounting derived from Abraham’s silence, it makes a salient point. Perhaps if the people had not returned to Sodom their inevitable fate might have been different when the city was destroyed. It seems right that we answer the divine query by simply assuming we are our brother’s keeper. If we give the Holy One his due, provide for those who protect our freedom, and put people first, perhaps we can find some light amidst the present darkness.

Scripture references are from the Tree of Life Version (TLV).

It’s About the People